Srcttoii       ^  &'7^'^ 


Christian  Workers'  Commentary 


By  JAMES  M.  GRAY,  D.  D. 

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Christian  Workers' 
Commentary 


ON  THE  \^//r, 


Old  and  New  Testaments 


■  y 

APR    3   1 


Arranged  in  Sections  with  Questions  for  Use  at  Family  Altars  and 
in  Adult  Bible  Classes.     Containing  Homiletic  and  Exposi- 
tory Suggestions  for  Young  Preachers.    Also  an  Index  of 

Texts  and  Themes  Receiving  Special  Treatment  \ 


By 
JAMES  M/GRAY,  D.D. 

Minister  in  the  Reformed  Episcopal  Church;  Dean  of  the  Moody  Bible  Institute 

of  Chicago;   Consulting  Editor  of  the  Scofield  Refereiice  Bible  ;  Author 

of  "Synthetic  Bible  Studies"  "Great  Epochs  of  Sacred  History," 

"How  to  Master  the  English  Bible"  "Primers  of  the  Faith"  etc. 


New  York  Chicago  Toronto 

Fleming     H.    Revell     Company 

London  and  Edinburgh 


Copyright,  191S,  by 
FLEMING  H.  REVELL  COMPANY 


New  York :  158  Fifth  Avenue 
Chicago:  17  North  Wabash  Ave. 
Toronto:  25  Richmond  Street,  W. 
London;  21  Paternoster  Square 
Edinburgh:      100    Princes    Street 


THE  AUTHOR'S  EXPLANATION 

"Whoever  attempts  it  will  find  it  far  easier  to  write  a  long  commentary 
than  a  brief  one,"  says  Jamieson,  Faussett  and  Brown.  This  we  believe.  The 
Christian  Workers'  Commentary  represents  the  labor  of  eight  years  in  the  use 
of  such  spare  hours  as  could  be  found  in  an  otherwise  well-filled  life,  but  had 
the  plan  permitted  its  expansion  into  a  series  of  volumes  instead  of  one,  it 
might  have  been  completed  earlier. 

HOW  TO  UNDERSTAND  THE  BIBLE. 

Fundamental  to  any  first-hand  knowledge  of  the  Bible  is  the  reading  of  the 
Holy  Book  itself,  and  all  the  commentaries  in  the  world  can  not  be  substi- 
tuted for  it.  Moreover  this  Commentary  is  planned  on  the  supposition  that 
such  reading  will  be  done  in  connection  with  it. 

And  it  should  be  done  in  an  orderly  and  scientific  way.  One  of  the  greatest 
marvels  and  most  convincing  evidences  of  the  Divinity  of  the  Bible  is  its 
unity.  Although  composed  of  sixty-six  different  books,  and  written  by  dif- 
ferent authors  at  widely  different  times,  yet  it  has  a  single  plan  and  purpose 
in  all  its  history,  prophecy  and  doctrine  both  in  the  Old  Testament  and  the 
New,  and  it  is  vital  to  its  understanding  that  this  be  recognized  in  our  ap- 
proach to  it. 

In  other  words  the  serious  student  should  not  "start  in  anywhere"  to  read 
the  Bible,  unless  it  be  as  a  member  of  a  class  whose  teacher  is  capable  of 
filling  in  the  gaps.  The  Divine  Author  should  be  treated  at  least  with  the 
respect  of  a  human  author,  and  given  an  opportunity  to  interpret  and  ex- 
plain Himself  in  the  practical  and  orderly  unveiling  of  his  thought.  No  one 
would  begin  a  volume  on  science,  history  or  philosophy  in  the  middle  of  it  or 
towards  the  close,  and  still  hope  to  be  deeply  interested  in  or  clearly  under- 
stand it,  and  why  act  on  a  different  principle  in  coming  to  the  Word  of  God? 

THE  PLAN  OF  THE  COMMENTARY. 

Begin  where  the  Holy  Spirit  has  indicated  to  begin,  at  Genesis,  and  follow 
the  order  of  the  books.  As  tallying  with  this,  the  reader  or  student  of  this 
Commentary  will  find  that  it  does  not  usually  refer  a  second  time  to  subjects 
which  it  has  already  touched  upon,  and  that  the  comments  do  not  repeat 
themselves  to  any  appreciable  extent.  One  should  examine  the  marginal  ref- 
erences in  his  Bible  as  he  proceeds,  and  then  turn  back  to  the  first  instance 
where  the  subject  or  event  is  treated  to  find  the  comment  on  it.  For  example 
in  the  case  of  the  Psalms,  when  one  has  become  acquainted  with  their  gen- 
eral character  and  the  method  of  arriving  at  their  contents  as  illustrated  in 
the  treatment  of  a  few  at  the  beginning,  he  may  be  expected  to  be  capable  of 
analyzing  most  of  the  remainder  for  himself.  After  that  the  more  difficult, 
some  of  the  more  familiar  and  popular,  and  those  distinctively  Messianic  or 
Millennial  are  treated  more  at  length,  but  others  are  omitted. 

5 


6  AUTHOE'S  EXPLANATION 

Moreover  as  the  reading  of  the  Bible  should  be  done  in  an  orderly  and 
scientific  way,  so  it  should  be  done  not  in  small  detachments,  but  in  large 
and  generous  portions.  For  example,  in  the  Commentary,  where  the  char- 
acter of  the  contents  will  permit,  its  sections  or  divisions  cover  not  merely  a 
single  chapter,  but  several  chapters,  and  are  designed  to  interest  the  reader 
in  the  broad  outlines  of  revelation.  In  some  instances  where  their  outstand- 
ing importance  calls  for  it,  special  attention  is  given  to  chapters,  verses  or 
even  single  words,  but  these  are  in  the  nature  of  great  principles  whose  un- 
derstanding carries  one  a  long  ways.  Nor  should  beginners  in  the  study  of 
the  Bible,  and  of  these  we  are  thinking,  spend  much  time  on  isolated  texts 
or  be  too  curious  about  the  difficulties  and  perplexities  it  presents,  but  rather 
seek  a  general  and  comprehensive  knowledge  of  its  contents  as  a  whole,  as- 
sured that  in  the  light  of  such  knowledge  the  difficulties  and  perplexities  will 
be  reduced  to  a  minimum. 

THE  WAY  TO  USE  IT. 

The  average  layman  has  been  kept  in  mind  in  the  preparation  of  the  Com- 
mentary, hoping  that  by  its  aid  he  might  be  interested  not  only  to  read  but 
really  study  the  Bible.  He  is  advised  to  begin  at  the  beginning  and  follow 
the  wake  of  the  Divine  Author  in  the  unveiling  of  His  mind  to  men.  First 
let  him  read  the  text  in  the  Bible  thoughtfully  and  prayerfully,  and  then  the 
Commentary  upon  it.  In  the  text  of  the  latter  are  occasional  questions,  which 
he  is  advised  to  try  to  answer  on  the  spot ;  while  at  the  close  of  each  section 
or  division  are  other  questions  in  the  nature  of  a  general  review.  The  theme 
of  the  first  section  is  "Creation  of  the  World,"  and  the  Bible  text  is  Genesis 
I.  Let  him  read  Genesis  I,  then  the  Commentary  upon  it,  giving  attention  to 
the  questions  if  any,  in  its  text,  and  finally  review  the  whole  with  the  ques- 
tions at  the  close.  This  process  if  pursued,  will  soon  awaken  enthusiasm  in 
the  study  of  the  Bible,  and  ere  long  the  sense  of  joy  and  strength  in  the 
mastery  of  its  inspired  contents. 

AT  THE  FAMILY  ALTAR. 

It  is  hoped  the  Commentary  may  be  welcomed  at  the  family  altar  whose 
decay  is  so  seriously  to  be  deplored.  To  make  the  family  altar  interesting  the 
element  of  instruction  should  be  added  to  it — not  too  much  at  a  time  how- 
ever, and  not  too  deep.  The  head  of  the  family  after  reading  the  Bible  por- 
tion might  read  the  Commentary  upon  it  when  necessary  or  desirable  to  do 
so,  and  then  put  the  questions.  Or  if  scarcity  of  time  prevented  in  the  morn- 
ing, the  Bible  and  the  Commentary  might  be  read  then,  and  the  questions 
passed  around  the  family  circle  in  the  evening,  or  for  that  matter  on  the 
following  morning.  In  such  cases  the  prayer  to  follow  will  be  saved  from 
uniformity  and  formality. 

ADULT  BIBLE  CLASSES. 

But  the  author  has  especially  considered  the  Adult  Bible  Class  movement, 
and  the   desire  so   earnestly   felt   for  a  method  cf  studying  the   Bible  by 


AUTHOR'S  EXPLANATION  7 

"wholes"  as  some  Sunday  school  leaders  have  expressed  it,  whole  books  and 
whole  themes  in  their  sequence  being  in  mind.  The  Bible  is  a  single  revela- 
tion as  we  have  said,  with  a  beginning,  continuation  and  end,  and  in  our 
Adult  Bible  classes  at  least  it  should  be  studied  in  this  way.  The  different 
books  of  the  Bible,  and  the  different  parts  of  those  books,  fit  into  one  an- 
other with  such  exactness  that  it  can  not  properly  be  understood,  much  less 
thoroughly  enjoyed,  except  as  one  thus  approaches  it,  and  patiently  and  sys- 
tematically pursues  the  golden  thread  to  its  glorious  end. 

It  is  not  essential,  but  very  desirable  that  every  member  of  such  a  class 
possess  a  copy  of  the  Commentary,  and  the  intent  is  to  publish  it  at  a  price 
making  that  permissive  when  compared  with  the  cost  of  other  "Lesson 
Helps"  covering  the  whole  Bible  and  extending  over  as  long  a  period  of 
study. 

Beginning  with  Genesis  I,  let  the  teacher  a  week  in  advance,  assign  the  les- 
son, which  commonly  should  be  a  single  section  or  division  of  the  Commen- 
tary as  indicated  by  the  "Questions"  at  the  close.  Let  him  insist  that  the  class 
read  the  Bible  text  as  often  as  possible  during  the  week  and  the  Commen- 
tary afterward,  and  let  him  do  the  same.  In  many  instances  the  explanation, 
questions  and  suggestions  in  the  Commentary  will  be  all  the  preparation  he 
requires,  and  particularly  as  the  class  advances  in  the  book,  and  the  self- 
interpretative  character  of  the  Bible  discloses  itself.  In  the  case  of  a  wise 
and  prayerful  teacher  such  a  preparation  of  himself  and  his  class  will  make 
for  a  social  conversational  hour  on  the  Lord's  day,  and  one  of  the  greatest 
pleasure  and  profit. 

EXPOSITORY  PREACHING. 

Finally,  although  this  is  a  layman's  commentary,  the  pastor,  and  espe- 
cially the  younger  men  in  the  ministry  and  in  the  mission  fields  have  not  been 
forgotten  in  its  preparation.  The  author  beUeves  in  expository  preaching  as 
the  staple  of  any  pulpit,  and  in  these  pages  the  inexperienced  will  find  such 
material,  and  it  is  hoped  a  stimulus  to  employ  it. 

A  PERSONAL  WORD. 

Naturally  in  a  work  of  this  kind,  many  books  have  been  consulted  and 
many  authors  quoted,  but  except  where  they  are  mentioned  in  the  text  it 
has  been  thought  unnecessary  to  particularly  allude  to  them.  Occasional 
references  have  been  made  to  the  author's  "Synthetic  Bible  Studies,"  which 
has  been  drawn  upon  especially  in  the  treatment  of  some  of  the  Minor 
Prophets,  and  the  Pastoral  and  General  Epistles. 

We  have  tried  to  avoid  too  great  uniformity  in  the  treatment  of  the  differ- 
ent parts  of  the  Bible  by  employing  the  narrative  style  in  some  cases  and  thfe 
more  didactic  in  others  as  circumstances  indicated,  and  we  trust  the  whole 
will  be  found  readable  and  useful  to  all  the  classes  of  persons  for  whom  it  is 
intended. 

Prayer  has  accompanied  the  study  and  explanation  here  given  of  every  book 
of  the  inspired  record,  and  with  confidence  it  may  be  added  that  the  Holy 


8  AUTHOK'S  EXPLANATION 

Spirit  Who  has  helped  in  the  compilation,  will  help  in  the  study  of  it  in  the 
case  of  all  who  call  upon  Him  for  His  aid. 

We  praise  Him  for  the  completion  of  the  work,  for  the  joy  found  in  it  all 
the  way,  for  the  new  light  it  has  brought  to  our  own  soul  again  and  again, 
and  for  the  assurance  He  has  given  that  the  labor  will  not  be  in  vain. 

James  M.  Gray. 

The  Moody  Bible  Institute  of  Chicago. 


ORDER  OF  THE  BOOKS  OF  THE  BIBLE 


Old  Testament 


Page 

Genesis   n 

Exodus 42 

Leviticus 78 

Numbers,    100 

Deuteronomy 116 

Joshua,   130 

Judges,    142 

Ruth,  i53 

1  Samuel,    i55 

2  Samuel,   167 

1  Kings,   175 

2  Kings,  185 

1  Chronicles,  194 

2  Chronicles,    i97 

Ezra,    203 

Nehemiah,    205 

Esther,  208 

Job,    210 

Psalms,  215 

Proverbs,  228 


Page 

Ecclesiastes,  232 

Song  of  Solomon,  235 

Isaiah,    239 

Jeremiah,    248 

Lamentations,   254 

EzEKiEL,    255 

Daniel,   268 

HosEA,   278 

Joel,   280 

Amos,  281 

Obadiah,  282 

Jonah,   282 

MiCAH,    284 

Nahum 285 

Habakkuk,    285 

Zephaniah,    286 

Haggai,    287 

Zechariah 287 

Malachi,    291 


New  Testament 


Matthew,    293 

Mark,    313 

Luke,    320 

Gospel  op  John,  333 

Acts  of  the  Apostles,  345 

Epistle  to  Romans,  359 

1  Corinthians,    366 

2  Corinthians,    375 

Epistle  to  Galatians,   381 

Epistle  to  Ephesians,   384 

Epistle  to   Philippians,    390 

Epistle  to  Colossians, 394 

1  Epistle  to  Thessalonians,.  400 

2  Epistle  to  Thessalonlans,.  402 


1  Epistle  to  Timothy, 404 

2  Epistle  to  Timothy, 409 

Epistle  TO  Titus 411 

Epistle  to  Philemon,  413 

Epistle  to  Hebrews,  414 

Epistle  of  James,  420 

1  Epistle  of  Peter, 423 

2  Epistle  of  Peter,  426 

1  Epistle  of  John,  428 

2  Epistle  of  John,  430 

3  Epistle  of  John,  431 

Epistle  of  Jude,  432 

Book  of  Revelation,  434 


1:1-8 


GENESIS 


11 


GENESIS 


CREATION  OF  THE  WORLD 
Chapter  1 

1.  Creation  of  Heaven  and  Earth, 

V.   I. 

Here  are  three  facts.  What  was  done  ? 
Who  did  it?     When  did  it  occur? 

There  are  two  words  that  require  ex- 
planation, "created"  and  "beginning." 
Does  the  former  mean  that  heaven  and 
earth  were  created  out  of  nothing?  The 
word  ("bara,"  in  Hebrew)  does  not 
necessarily  mean  that,  but  its  peculiar 
use  in  this  chapter  suggests  that  it 
means  that  here.  It  occurs  three  times, 
here  in  v.  i,  at  the  introduction  of  life 
on  the  fifth  day,  and  at  the  creation  of 
man  on  the  sixth  day.  Elsewhere,  where 
only  transformations  are  meant,  another 
word  ("asah"  in  Hebrew)  is  used,  trans- 
lated "made."  "Bara"  (created)  is  thus 
reserved  for  marking  the  introduction 
of  each  of  the  three  great  spheres  of  ex- 
istence— the  world  of  matter,  of  animal 
life  and  of  spirit,  all  three  of  which, 
though  intimately  associated,  are  dis- 
tinct in  essence,  and  constitute  all  the 
universe  known  to  us.  Professor  Guyot 
adds  that  whenever  the  simple  form  of 
"bara"  is  used  in  the  Bible  it  always 
refers  to  a  work  made  by  God  and  never 
by  man.  These  considerations,  wilh 
others,  justify  the  statement  that  "cre- 
ated" here  means  created  out  of  noth- 
ing. 

But  when  was  the  "beginning"?  The 
margin  indicates  a  period  about  4,000 
years  before  Christ,  but  these  marginal 
notes  are  not  part  of  the  divine  text, 
but  the  work  of  uninspired  minds  and 
therefore  open  to  debate.  Should  sci- 
ence ultimately  determine  on  millions 
of  years  ago  as  the  period  of  the  cre- 
ation there  is  nothing  in  this  verse  of 
the  Bible  it  would  contradict. 

2.  Making  Day,  vv.  2-5. 

What  was  the  condition  of  inert  mat- 
ter as  represented  in  verse  2  ?  The  first 
verb  "was"  has  sometimes  been  trans- 
lated "became."  Read  it  thus  and  you 
get  tlie  idea  that  originally  the  earth 
was  otherwise  than  void  and  waste,  but 
that  some  catastrophe  took  place  result- 
ing in  that  state.  This  means,  if  true, 
that  a  period  elapsed  between  verses  i 
and  2,  long  enough  to  account  for  the 
geological  formations  of  which  some 
scientists  speak,  and  a  race  of  pre- 
Adamite  men  of  which  others  speculate. 
It  suggests  too  that  the  earth  as  we  now 


know  it  may  not  be  much  older  thaR 
tradition  places  it.  The  word  "earth"  in 
this  verse,  however,  must  not  be  under- 
stood to  mean  our  globe  with  its  land 
and  seas,  which  was  not  made  till  the 
third  day,  but  simply  matter  in  general, 
that  is,  the  cosmic  material  out  of  which 
the  Holy  Spirit  organized  the  whole  uni- 
verse, including  the  earth  of  to-day. 

"And  the  Spirit  of  God  moved  upon 
the  face  of  the  waters."  "Moved  upon" 
means  brooded  over  as  a  bird  on  its 
nest.  "Waters"  means  not  the  oceans 
and  seas  as  we  know  them,  but  the  gas- 
eous condition  of  the  matter  before 
spoken  of.  The  Spirit  of  God  moved 
"upon"  the  waters,  and  not  "inside  of" 
tiiem,  showing  that  God  is  a  personal 
Being  separate  from  His  work.  As  the 
result  of  this  brooding,  what  appeared? 
We  need  not  suppose  that  God  spake 
just  as  a  human  being  speaks,  but  the 
coming  forth  of  light  out  of  thick  dark- 
ness would  have  seemed  to  a  spectator 
as  the  effect  of  a  divine  command  (Ps. 
33  :  6-0).  On  the  natural  plane  of  things 
vibration  is  light  or  produces  light, 
which  illustrates  the  relation  between 
the  moving  of  the  Spirit  upon  inert  mat- 
ter and  the  effect  it  produced. 

"And  God  called  the  light  day."  The 
Hebrew  word  "yom,"  translated  "day," 
is  used  in  five  different  senses  in  the 
first  two  chapters  of  Genesis.  Here  it 
means  light  without  reference  to  time. 
Later  in  the  same  verse  it  means  the 
period  covered  by  "the  evening  and  the 
morning"  mentioned,  the  exact  duration 
of  which  we  do  not  know.  At  verse  14 
it  stands  for  what  we  know  as  24  hours, 
at  verse  16  it  means  the  light  part  of 
the  day  of  24  hours,  and  at  2  :  4  the 
whole  period  during  which  the  heaven 
and  the  earth  were  created.  All  this 
bears  on  the  question  whether  creation 
was  wrought  in  6  days  of  24  hours  or  6 
day-periods  of  unknown  length  ;  and  it 
will  be  seen  that  one  does  not  neces- 
sarily contradict  the  Bible  if  he  believes 
the  latter.  When  we  recall  that  days  of 
12  and  24  hours  were  altogether  ex- 
cluded before  the  appearance  of  the  sun 
on  the  fourth  day,  the  latter  hypothesis 
receives  the  stronger  confirmation. 

3.  Making  Heaven,  vv.  6-8. 

What  does  God  call  forth  in  verse  6? 
"Firmament"  might  be  translated  by 
"expanse."  What  was  it  to  divide  ?  No- 
tice that  according  to  our  definition  of 
"waters"  this  means  a  separation  of  the 
gaseous  matter  into  which  light  had  now 


12 


GENESIS 


1 : 9-31 


come.  What  did  God  call  this  expanse? 
"Heaven"  here  means  not  simply  the 
atmosphere  around  the  earth  but  the 
greater  chamber  of  immensity  where 
the  sun,  moon  and  stars  are  located.  In 
connection  with  this  read  Psalm  148, 
and  notice  that  there  are  "waters,"  that 
is,  gaseous  matter  above  the  heaven  of 
which  this  verse  speaks,  and  that  the 
"waters"  below  it  include  the  clouds  of 
our  atmosphere  as  well  as  the  oceans 
and  seas  we  navigate. 

4.  Making  Earth  and  Seas,  vv.  9-13. 

What  command  goes  forth  from  God 
on  the  third  day  (v.  9)  ?  What  did  He 
call  the  result  (v.  10)  ?  Heaven,  or  the 
firmament,  had  divided  the  cosmic  or 
gaseous  matter  on  the  second  day.  Mo- 
tion was  now  everywhere,  and  gravita- 
tion and  chemical  forces  tended  to  con- 
centrate this  matter  under  the  firma- 
ment around  particular  centres,  one  of 
which  became  our  globe.  A  cooling 
process  set  in,  shrinking  and  folding  its 
surface  into  great  wrinkles,  the  shrink- 
ing of  some  parts  furnishing  basins  for 
oceans  or  seas  and  the  projection  of 
other  parts  bringing  continents  into 
view.  Thus  would  astronomers  and 
geologists  comment  on  these  verses. 

But  another  work  than  the  formation 
of  the  globe  was  accomplished  on  this 
day  (vv.  11,  12).  A  principle  superior 
to  matter  begins  to  govern  its  particles, 
and  they  assume  new  forms.  What 
does  the  earth  put  forth?  Which  came 
first,  the  plant  or  the  seed?  "The  plant 
is  not  yet  life,"  says  Guyot,  "but  the 
bridge  between  matter  and  life." 

5.  Making  Lights,  w.  14-19. 

What  command  went  forth  on  the 
fourth  day  ?  For  what  six  purposes 
were  these  lights  made  (v.  14,  15)  ? 
What  discrimination  is  made  between 
the  two  greater  lights  (v.  16)  ?  Where 
were  the  lights  placed  (v.  17)?  What 
special  purpose  of  their  making  is  em- 
phasized in  verses  17  and  18?  It  is 
well  to  keep  in  mind  that  light  itself 
was  made  on  the  first  day,  and  that 
these  "lights"  of  the  fourth  day  were 
(so  to  speak)  light-holders.  It  is  of 
course  unnecessary  to  state  how  they 
divide  the  day  from  the  night,  and  in 
■what  sense  they  are  for  signs  and  sea- 
sons, as  every  one  knows  the  first  result 
is  secured  by  the  daily  rotation  of  the 
earth  among  them  on  its  own  axis,  and 
the  second  by  its  annual  revolution 
around  the  sun.  It  is  presumable  that 
originally  their  light  was  merged  in 
that  of  the  earth's  own  outer  covering 
of  light,  and  that  as  her  luminous  en- 
velope disappeared  they  became  visible, 
and  she  came  to  depend  on  them  for 
both  light  and  heat. 


6.  Creating  Animal  Life,  vv.  20-25. 

What  is  the  command  of  verse  20? 
The  "waters"  here  referred  to  are  our 
oceans  and  seas.  The  Revised  Version 
corrects  the  misapprehension  that  "fowl" 
came  _  forth  from  the  water.  What 
word  in  verse  21  indicates  that  we  have 
now  entered  on  a  new  sphere  of  exist- 
ence? What  was  the  nature  of  the 
blessing  on  the  fish  and  fowl  (v.  22)  ? 
What  was  the  further  work  of  creation 
on  this  day  (v.  24,  25)  ?  It  is  interest- 
ing to  note:  (a)  that  this  peopling  of 
the  water,  the  air  and  the  land  is  in  the 
precise  order  indicated  by  the  science 
of  geology ;  (b)  that  the  plant  life  of 
the  third  day  was  the  preparation  for 
the  animal  life  of  the  fifth  day;  (c) 
that  the  plant  is  now  in  the  animal 
shaped  into  new  forms,  and  subservient 
to  higher  functions  than  it  could  ever 
perform  by  itself;  (d)  that  two  powers 
which  place  the  animal  on  a  higher 
platform  than  the  lower  grades  of  ex- 
istence are  sensation,  by  which  it  per- 
ceives the  world  around  it,  and  will,  by 
which  it  reacts  upon  it.  This  is  life, 
and  is  not  the  result  of  chemical  ele- 
ments left  to  themselves,  but  the  effect 
of  previously  existing  life.  In  other 
words,  the  Bible  and  science  agree  in 
aeclaring  that  "spontaneous  generation 
is  an  untenable  hypothesis,"  and  life 
only  begets  life. 

7.  Creating  Man,  vv.  26-31. 

What  word  in  verse  26  suggests  more 
than  one  person  in  the  Godhead?  What 
dignity  is  given  to  man  above  every 
other  work  of  creation?  What  dignity 
in  his  position?  What  word  in  verse  27 
shows  that  in  his  creation  we  have  en- 
tered another  new  sphere  of  existence? 
\vhat  blessing  is  bestowed  on  man  in 
verse  28?  How  does  it  differ  from  that 
bestowed  on  the  lower  animals?  What 
provision  has  God  made  for  the  suste- 
nance of  man  and  beast?  Note:  (a*) 
that  the  consultation  in  the  Godhead  re- 
garding man's  creation  foreshadows  the 
New  Testament  doctrine  of  the  Trinity ; 
(b)  that  the  "image  of  God"  may  mean 
the  trinity  in  man  represented  by  body, 
soul  and  spirit  (2:7;  i  Thess.  5  :  23), 
but  especially  that  moral  image  suggest- 
ed in  Colossians  3:10;  (c)  that  the 
dominion  of  man  over  the  lower  crea- 
tion has  in  some  measure  been  lost 
through  sin,  but  will  be  restored  again 
in  Christ  (Psalm  8)  ;  (d)  that  the  cre- 
ation of  matter,  of  life  and  of  man  are 
three  distinct  creations  out  of  nothing, 
and  that  God's  action  in  them  is  direct, 
hence  evolution  from  one  into  the 
other  is  impossible.  There  may  be  evo- 
lution within  any  one  of  these  systems 
of   existence   considered   by   itself,    but 


2 : 1-7 


GENESIS 


13 


this  is  different  from  that  other  evolu- 
tion which  would  make  man  the  de- 
scendant of  an  ape  and  rule  God  out  of 
the  universe  which  He  made. 

Questions. 

1.  What  does  "create"  probably  mean 
in  this  chapter,  and  why  do  you  think 

so?  .      .     „   , 

2.  When  may  "the  beginning  have 
been? 

3.  What  does  "earth"  mean  in  verse 

2? 

4.  What  word  in  verse  2  opposes 
pantheism  by  showing  God  to  be  a 
Person? 

5.  If  the  creation  days  were  not  lim- 
ited to  24  hours,  why  do  you  think  so? 

6.  What  does  "heaven"  of  the  second 
day  stand  for  ? 

7.  What  two  works  were  accom- 
plished on  the  third  day? 

8.  What  two  powers  in  the  animal 
define  life? 

9.  Quote   Colossians   3:10. 

10.  How  would  you  distinguish  be- 
tween a  rationalistic  and  a  possibly 
Biblical    evolution  ? 

THE   GAEDEN   OF   EDEN 

Chapter  2 

1.  God's  Sabbath,  w.  1-3. 

The  first  three  verses  of  this  chapter 
belong  to  the  preceding  as  a  summing 
up  of  its  contents.  Of  what  day  do 
they  treat?  What  did  God  do  on  that 
Oay?  How  did  He  regard  it?  These 
verses,  in  the  light  of  the  fourth  com- 
mandment, seem  to  countenance  the 
thought  of  creative  days  of  24  hours 
each,  that  is,  God's  Sabbath  seems  to 
be  set  over  against  man's  Sabbath,  but 
the  two  should  not  be  confounded. 
The  latter  was  made  for  man  and  fit- 
ted to  his  measure  (Mark  2:27),  and 
therefore  while  the  proportion  of  time 
may  in  some  sense  be  the  same,  yet 
the  actual  time  may  be  different. 

2.  Man's  Nature,  vv.  4-7. 

"The  generations  of"  in  verse  4, 
frequently  repeated  in  this  book,  forms 
the  dividing  line  between  the  various 
sections  of  it,  or,  as  Dr.  Urquhart  puts 
it,  "the  heading  of  the  various  natural 
chapters  into  which  the  whole  book 
was  divided  by  its  author.  It  refers 
not  to  what  goes  before  but  what 
comes  after."  In  this  case  it  is  not 
the  story  of  the  heaven  and  the  earth 
which  we  are  to  have  repeated,  but  an 
account  of  the  transactions  of  which 
they  were  to  be  the  scene,  the  things 
which   followed  their  creation. 

Notice  the  new  name  of  God  used 
here,  "LORD  God."    The  first  of  these 


words  printed  in  capitals  translates  the 
Hebrew  "Jehovah,"  while  the  second 
translates  "Elohim."  Elohim  is  the 
far-off  name,  that  which  distinguishes 
God  as  creator,  hence  its  uniform  ern- 
ployment  until  now.  But  Jehovah  is 
the  near-by  name  which  distinguishes 
God  in  relation  with  man,  the  cove- 
nant-making and  covenant-keeping 
God,  hence  its  employment  here  where 
man  is  to  be  especially  considered. 
Later  on  when  both  Jehovah  and  Elo- 
him are  used  in  connection  with  human 
affairs,  the  former  seems  to  be  generally 
reserved  for  God's  dealing  with  His 
own  people  as  distinguished  from  the 
unbelieving  nations. 

Verse  5  should  be  read  in  the  Re- 
vised Version,  where  a  certain  condi- 
tion is  described  and  the  reason  is 
given.  What  were  the  condition  and 
the  reason?  What  interesting  fact  of 
natural  history  is  stated  in  verse  6? 
Especially  interesting  will  it  be  to  re- 
call this  when  we  reach  the  first  men- 
tion of  rain  at  the  flood.  Of  what  was 
the  body  of  man  formed?  What  did 
the  LORD  God  do  with  the  formation 
He  had  made?  And  what  was  the  pro- 
duction of  these  two  elements  accord- 
ing to  the  last  clause?  Here  is  the 
starting-point  of  the  psychology  of  the 
Bible,  which  seems  to  speak  of  man 
as  a  trichotomic  being — having  body, 
soul  and  spirit  (compare  i  Thess.  s : 
23;  Heb.  4:12).  Tertullian,  one  of 
the  early  church  fathers,  used  to  call 
the  flesh  the  body  of  the  soul  and  the 
soul  the  body  of  the  spirit,  an  opinion 
which  has  maintained  among  psychol- 
ogists to  the  present.  Others  have 
called  the  body  the  seat  of  our  sense- 
consciousness,  the  soul  the  seat  of  our 
self-consciousness,  and  the  spirit  the 
seat  of  our  God-consciousness. 

Before  leaving  this  verse  note :  (a) 
that  the  word  "formed"  in  Hebrew  13 
practically  the  same  as  "potter"  in 
Job  10:9;  Jer.  18:1-6;  Ro.  9:20, 
21  ;  (b)  that  the  word  for  "ground" 
is  "adaniah,"  which  means  red  earth,, 
and  that  from  it  the  proper  name 
Adam  is  derived  ;  (c)  that  the  refer- 
ence to  the  spiritual  life  which  man 
received  by  God's  inbreathing  is  that 
which  is  the  common  property  of  all 
men,  and  which  should  be  distin- 
guished from  the  new  life  in  Christ 
Jesus  which  becomes  the  possession 
of  those  who,  as  fallen  creatures,  re- 
ceive the  Holy  Spirit  to  dwell  in  them 
through  faith  in  His  name.  For  the 
common  spiritual  life  see  Job  32 :  8 ; 
Prov.  20 :  27 ;  i  Cor.  2:11;  and  for 
the  life  of  the  Holy  Spirit  in  the  be- 
liever see  Ezek.  36  :  26,  27  ;  Ps.  53  ; 
John  14:16,   17;    I   Cor.  6:19,  etc. 


14 


GENESIS 


2 : 8-25 


3.  The  Garden  Located,  vv.  8-14, 

What  name  is  given  to  the  locality  of 
the  garden?  In  which  section  of  that 
locality  was  it  planted  ?  What~  expres- 
sion in  verse  9  shows  God's  considera- 
tion for  beauty  as  well  as  utility? 
What  two  trees  are  particularly  named? 
Where  was  the  tree  of  life  planted? 
What  geographical  feature  of  verse  10 
accentuates  the  historical  character  of 
this  narrative?  Observe  how  this  is 
further  impressed  by  the  facts  which 
follow,  viz :  the  names  of  the  rivers, 
the  countries  through  which  they  flow, 
and  even  the  mineral  deposits  of  the 
latter.  Note  :  (a)  the  use  of  the  pres- 
ent tense  in  this  description,  showing 
that  the  readers  of  Moses'  period  knew 
the  location  ;  (b)  it  must  have  been  an 
elevated  district,  as  the  source  of 
mighty  rivers ;  (c)  it  could  not  have 
been  a  very  luxuriant  or  fruitful  lo- 
cality, else  why  the  need  of  planting 
a  garden,  and  where  could  there  have 
been  any  serious  hardship  in  the  sub- 
sequent expulsion  of  Adam  and  Eve? 
It  used  to  be  thought  that  "Eden"  was 
a  Hebrew  word  meaning  pleasure,  but 
recent  explorations  in  Assyria  indicate 
that  it  may  have  been  of  Accadian  ori- 
gin meaning  a  plain,  not  a  fertile  plain 
as  in  a  valley,  but  an  elevated  and 
sterile  plain  as  a  steppe  or  mountain 
desert.  Putting  these  things  together, 
the  place  that  would  come  before  the 
mind  of  an  Oriental  was  the  region  of 
Armenia  where  the  Euphrates  and  the 
Tigris  (or  Hiddekel)  take  their  rise. 
There  are  two  other  rivers  taking  their 
rise  in  that  region,  the  Kur  and  the 
Araxes,  thence  uniting  and  flowing  into 
the  Caspian  Sea,  but  whether  these  are 
identical  with  the  Pison  and  Gihon  of 
the  lesson  can  not  yet  be  determined. 
Science  now  corroborates  this  location 
of  Eden  in  so  far  as  it  teaches  (a)  that 
the  human  race  has  sprung  from  a  com- 
mon centre,  and  (b)  that  this  centre  is 
the  table-land   of  central  Asia. 

4.  The  Moral  Test,  w.  15-17. 

For  what  practical  purpose  was  man 
placed  in  the  garden  (v.  15)?  What 
privilege  was  accorded  him  (y.  16)? 
And  what  prohibition  was  laid  upon 
him  (v.  17)?  With  what  penalty? 
Some  test  must  be  given  a  free  moral 
agent  by  which  his  determination  either 
to  obey  or  disobey  God  may  be  shown, 
and  it  pleased  God,  for  reasons  He  has 
not  been  pleased  to  entirely  reveal,  to 
select  this  test.  It  was  an  easy  one  in 
the  light  of  Adam's  condition  of  sin- 
lessness  and  the  bountiful  _  privileges 
otherwise  bestowed  upon  him.  "The 
forbidden  tree  was  doubtless  called  the 
tree  of  the  knowledge  of  good  and  evil 


because  through  the  eating  of  it  man- 
kind came  to  the  experience  of  the 
value  of  goodness  and  of  the  infinite 
evil  of  sin." 

The  phrase  "Thou  shalt  surely  die" 
is  translated  a  little  differently  in  the 
margin.  The  nature  of  this  death  was 
two-fold.  It  was  a  spiritual  death,  for 
"in  the  day"  Adam  ate  thereof  he  was 
cast  out  from  the  garden  and  cut  off 
from  the  communion  with  God  there- 
tofore enjoyed.  It  was  physical  death, 
for  in  the  end  Adam  returned  unto  the 
dust  whence  he  was  formed.  It  would 
seem  from  the  ensuing  record  that  it 
was  his  exclusion  from  "the  tree  of 
life  in  the  midst  of  the  garden'  which 
ultimately  resulted  in  death.  "It  seems 
to  have  existed  to  confer  the  gift  of 
immortality,  perhaps  to  counteract  sick- 
ness, repel  bodily  ills  of  every  kind, 
and  keep  the  springs  of  activity  and 
enjoyment  preserved  in  abounding  ful- 
ness." 

5.  Man's  Helpmate,  vv.  18-25. 

What  further  evidence  of  God's  con- 
sideration is  in  verse  18?  What  oc- 
curred as  a  preliminary  to  its  expres- 
sion (v.  19)  ?  How  does  verse  20  il- 
lustrate the  intelligence  of  Adam  and 
in  so  far  disprove  the  theory  of  man's 
ascent  from  a  lower  level  than  the 
present?  Note  the  five  steps  on  God's 
part  before  the  helpmate  is  introduced 
to  Adam  (vv.  21,  22).  How  does  Adam 
express  his  recognition  0I  the  help- 
mate? What  name  is  given  to  her,  by 
whom  is  it  given,  and  why?  Do  you 
suppose  verse  24  is  the  record  of  an 
expression  of  Adam,  or  a  later  one  of 
Moses,  the  human  author  of  this  book? 
Of  course,  in  either  case,  it  is  God 
speaking  through  the  human  agent,  but 
which  agent  is  it?  (Compare  also 
Ephesians  S  :  22-33,  but  especially  verses 
30,  31.)  Speaking  of  the  formation  of 
Eve  from  Adam,  one  of  the  older  com- 
mentators has  remarked  that  "she  was 
not  made  out  of  his  head  to  surpass 
him,  nor  from  his  feet  to  be  trampled 
on,  but  from  his  side  to  be  equal  to 
him,  and  near  his  heart  to  be  dear  to 
him." 

The  last  verse  of  the  chapter  indi- 
cates that  "in  their  state  of  innocence 
modesty  did  not  require  clothing  as  a. 
covering  for  shame,  and  that  the  cli- 
mate of  the  garden  did  not  require  it 
for  protection."  Of  God  it  is  said  (Ps. 
104:2);  "Thou  coverest  Thyself  with 
light  as  with  a  garment,"  and  some 
have  thought  that  in  man's  state  of  in- 
nocency  a  similar  shining  may  have 
served  him  in  the  same  way,  an  outer 
light  which  he  lost  when  sin  robbed 
him  of  the  inner  one. 


3 : 1-15 


GENESIS 


15 


Questions, 

1.  What  relation  do  the  first  three 
verses  of  chapter  2  bear  to  the  pre- 
ceding chapter? 

2.  What  significance  attaches  to  the 
phrase   "the   generations    of"? 

3.  How  would  you  distinguish  the 
names  of  God  in  this  lesson? 

4.  What  is  the  nature  of  man,  three- 
fold or  two-fold  ? 

5.  Give  some  evidences  of  the  his- 
toricity of  Eden. 

6.  Where  may  it  have  been  located, 
and  what  reasons  are  there  for  so 
thinking? 

7.  What  made  Adam's  moral  test  an 
easy  one? 

8.  Why  was  "the  tree  of  the  knowl- 
edge of  good  and  evil"  probably  called 
by  that  name  ? 

9.  In  what  two  ways  was  the  penalty 
executed  on  Adam? 

10.  What  shows  that  Adam  was  not 
a  savage  but  rather  the  noblest  type  of 
the  race  ? 

INTEODUCTION  OF  SIN 
Chaptee  3 

1.  The  Temptation,  vv.  1-5. 

That  more  than  the  serpent  was  pres- 
ent is  suggested  by  the  speech  and 
reasoning  powers  displayed,  but  is  ren- 
dered certain  by  a  comparison  of  Rev. 
12:9  and  20:2,  where  the  serpent  is 
identified  with  Satan.  Some  think  the 
serpent  originally  stood  upright  and 
was  very  beautiful  to  look  upon,  which, 
if  true,  would  contribute  to  its  power 
over  the  woman  and  further  explain 
why  Satan  employed  it  as  his  instru- 
ment. Nevertheless,  that  Satan  was 
the  real  tempter  is  additionally  assured 
by  John  8  :  44 ;  2  Cor.  11:3;  i  John 
3  :  8  and   i   Tim.  2  :  14. 

Read  Satan's  inquiry  of  the  woman 
in  the  Revised  Version,  and  perceive 
how  it  differs  from  the  words  of  the 
prohibition     (2:16).  How    does    it 

prove  Satan  "a  liar  from  the  begin- 
ning," and  how  does  it  impugn  God's 
wisdom  and  love  ?  Do  you  think  the 
\7oman  made  a  mistake  in  parleying 
with  Satan  ?  And  how  does  her  lan- 
S^aage  (v.  3)  deflect  from  the  truth  ? 
Does  she  also  make  God  a  harder  mas- 
ter than  He  is,  and  thus  has  sin  already 
entered  her  soul? 

Notice  that  "gods"  (v.  5)  is  trans- 
lated "God"  in  the  Revised  Version. 
It  was  in  seeking  to  be  as  God  that 
Satan  fell  (i  Tim.  3:6),  and  he  tries 
to  drag  man  down  by  the  same  means. 
Compare  the  history  of  the  Anti-Christ, 
Thess.   2  :  4. 

2.  The  Fall,  w.  6,  7. 

What  three  steps  led  to  the  open  act 
of  sin?     How  does  i  John  2:  16  char- 


acterize these  steps?  Compare  the 
temptation  of  Jesus  for  the  use  of  the 
same  method  (Luke  4:1-13).  How 
does  the  further  conduct  of  the  woman 
illustrate  the  progress  and  propagation 
of  sin?  Did  any  part  of  Satan's  prom- 
ise come  true?  What  part  failed?  Our 
first  parents  came  into  the  knowledge 
of  _  good  and  evil  by  coming  to  know 
evil  to  which  they  had  been  strangers 
before,  the  moral  effect  on  them  being 
shame  (compare  2:25).  To  quote  an- 
other: "What  the  man  and  woman 
immediately  acquired  was  the  now  pre- 
dominant trait  of  self-consciousness. 
God-consciousness  has  been  lost,  and 
henceforth  self-contemplation  is  to  be 
the  characteristic  and  bane  of  mankind, 
laying  the  foundation  for  those  inner 
feelings  or  mental  states  compre- 
hended under  the  term  'unhappiness,' 
and  for  all  the  external  strivings 
whereby  effort  is  made  to  attain  a  bet- 
ter condition."  What  was  the  first  of 
these  efforts  they  made  (v.  7,  last 
clause)  ?  And  (to  quote  the  same 
author  again)  "is  not  this  act  the  germ 
of  all  subsequent  human  activities? 
Conscious  of  self  and  feeling  the  pres- 
sure of  need,  and  no  longer  having  a 
God  to  supply  that  need,  man  begins  to 
invent  and  contrive"  (Eccl.  7 :  29). 
Nor  are  these  inventions  of  a  material 
kind  merely,  but  chiefly  a  spiritual 
kind,  since  their  effort  to  cover  them- 
selves illustrates  the  futile  attempts  of 
the  race  to  save  itself  from  the  eternal 
effects  of  sin  by  works  of  morality, 
penance  and  the  like.  What  is  the 
only  covering  that  avails  for  the  sin- 
ner (Ro.  3:  22;    2  Cor.  5  :  21)  ? 

3.  The  Trial,  vv.  8-13. 

"Voice"  might  be  rendered  by  sound, 
and  "cool"  by  wind.  How  does  verse 
8  indicate  the  character  and  degree  of 
their  shame?  Do  God's  words  (v.  9) 
express  judgment  only,  or  may  they 
have  expressed  grace?  If  the  latter, 
in  what  sense?  Does  Adam  tell  the 
exact  truth  (v.  10)  ?  Was  it  merely 
shame  or  the  sense  of  sin  that  drove 
him  away?  How  does  God's  question 
(v.  11)  suggest  the  kind  of  knowledge 
that  had  now  come  to  Adam?  Does 
verse  12  show  a  spirit  of  repentance  or 
self-justification  on  his  part?  In  the 
last  analysis  does  he  cast  the  blame  on 
the  woman  or  God  ? 

4.  The  Sentence  on  the  Serpent,  vv. 

14,  15- 

On  which  of  the  guilty  does  God 
first  pass  sentence?  Has  the  curse  of 
verse  14  be-^n  fulfilled?  Compare  Isa- 
iah 6s  :  25,  and  notice  that  even  in  the 
millennium  when  the  curse  is  removed 
from  all  other  cattle  it  will  still  remain 


16 


GENESIS 


3 :  16-24 


on  the  serpent.  But  how  does  this 
curse  suggest  that  previously  the  ser- 
pent did  not  crawl?  (Naturalists  de- 
scribe the  organism  of  the  serpent  as 
one  of  extreme  degradation,  and  say 
that  although  it  belongs  to  the  latest 
creations  of  the  animal  kingdom,  yet  it 
represents  a  decided  retrogression  in 
the  scale  of  being,  thus  corroborating 
the  Biblical  explanation  of  its  condi- 
tion.) Has  the  curse  of  verse  15  been 
fulfilled  ? 

But  we  must  not  suppose  the  curse 
of  verse  15  to  be  limited  to  the  serpent, 
or  else  Satan  were  exempt.  See  by 
the  marginal  references  that  the  seed 
of  the  serpent  is  placed  by  metonomy 
for  that  of  Satan,  and  is  identified  as 
the  wicked  and  unbelieving  pec/p^e  of 
all  the  ages  (Matt.  3:7;  13:38;  23: 
33  ;  John  8  :  44 ;  Acts  13:10;  i  John 
3 :  8).  In  the  same  way  the  seed  of 
the  woman  might  be  supposed  to  stand 
for  the  righteous  and  believing  people 
in  a!I  the  ages,  and  so  it  does  in  a  cer- 
tain sense,  but  very  especially  it  stands 
for  our  Lord  Jesus  Christ,  the  Head 
and  Representative  of  that  people,  the 
One  through  whom  they  believe  and 
by  whom  they  become  righteous.  He 
Himself  is  the  seed  of  the  woman,  and 
they  in  Him  (Is.  7:14;  Matt,  i  :  18-25 ; 
Luke   1:31-35;    Gal.  4:4,   5). 

Observe  how  much  this  means  to  us. 
It  is  really  a  promise  of  a  Redeemer 
and  redemption,  and  being  the  first 
promise,  it  is  that  out  of  which  all  sub- 
sequent promises  flow.  The  Bible 
refers  to  it  again  and  again  in  one  way 
and  another,  and  we  need  to  become 
well  acquainted  with  it.  Indeed  the 
rest  of  the  Bible  is  just  a  history  of 
the  fulfilment  of  this  promise.  The 
Bible  is  not  a  history  of  the  world  or 
even  of  man,  but  a  history  of  the  re- 
demption of  man  from  the  sin  into 
which  he  fell  in  the  garden  of  Eden. 
This  explains  why  the  whole  story  of 
creation  is  summed  up  in  one  chapter 
of  the  Bible,  and  why  so  little  is  said 
about  the  history  of  the  nations  of  the 
earth   except  Israel. 

But  in  what  sense  is  this  a  promise 
of  redemption?  On  the  supposition 
that  Christ  is  the  Seed  of  the  woman, 
what  will  He  do  to  Satan  (v.  15)? 
When  the  serpent's  head  is  bruised  is 
not  its  power  destroyed?  (For  the 
parallel  see  Heb.  2:14,  15:  Rev.  20: 
1-3,  7-10.)  But  what  win  Satan  do  to 
Christ?  How  may  Satan  be  said  to 
have  bruised  Christ's  heel?  (For  an- 
swer see  Isaiah  50  and  53,  Psalms  22 
and  69,  and  the  chapters  of  the  Gos- 
pels which  speak  of  Christ's  sufferings 
»nd  crucifixion.) 


5.  The  Sentence  on  Adam  and  Eve, 

vv.  16-21. 

What  is  the  first  feature  of  the  sen- 
tence on  the  woman  (v.  16,  first 
clause)  ?  With  what  chiefly  will  her 
sorrow  be  connected  (second  clause)  ? 
What  second  feature  of  her  sentence 
is   contained   in  the   last   clause? 

For  what  is  the  man  condemned? 
Does  this  show  him  less  or  more  guilty 
than  his  wife  ?  What  curse  precedes 
that  on  the  man  himself?  And  yet 
how  is  it  shown  that  this  too  is  a 
curse  on  the  man  ?  "Sorrow"  is  ren- 
dered toil  in  the  Revised  Version,  and 
hence  the  curse  on  the  ground  entails 
the  toil  on  the  man.  How  does  this 
curse  on  the  ground  express  itself  from 
the  ground  (v.  18)  ?  (The  necessaries 
of  life  must  now  be  forced  out  of  the 
earth  which  before  might  have  spon- 
taneously yielded  them.)  What  will 
this  condition  of  things  force  out  of 
man  (v.  19)?  For  how  long  must  this 
normally  continue  ?  What  part  of  man 
returns  to  the  dust  (Feci.  12:7)?  Nat- 
uralists corroborate  the  Bible  testi- 
mony to  the  curse  by  explaining  that 
thorns  and  thistles  are  an  abortion  in 
the  vegetable  world,  the  result  of  ar- 
rested development  and  imperfect 
growth.  They  disappear  by  cultivation 
and  are  transformed  into  branches, 
thus  showing  what  their  character  may 
have  been  before  the  curse,  and  what 
it  may  be  when  through  Christ  the 
curse  will  have  been  removed  (Rev. 
22 :  1-5).  How  deeply  significant  the 
crown  of  thorns,  the  sign  of  the  curse 
which  Jesus  bore  for  us ! 

6.  The  Penalty,  vv.  22-24. 

To  whom  do  you  suppose  the  Lord 
God  said  this?  Who  is  meant  by  "us"? 
Did  you  notice  the  same  plural  pro- 
noun in  1:26?  The  use  of  this  is  one 
of  the  earliest  intimations  of  the  Trin- 
ity more  fully  revealed  in  the  New 
Testament.  Indeed  the  earliest  intima- 
tion is  in  the  first  verse  of  Scripture 
in  the  name  God  or  (Hebrew)  Elohim. 
This  is  a  plural  noun  but  associated 
with  a  singular  verb,  thus  suggesting 
the  idea  of  plurality  in  unity. 

What  reason  is  given  for  thursting 
Adam  and  Eve  out  of  Eden  (v.  22)  ? 
Has  it  occurred  to  you  that  there  was 
mercy  in  this  act?  Having  obtained 
the  knowledge  of  evil  without  the 
power  of  resisting  it,  would  it  not  have 
added  to  their  calamity  if,  by  eating  of 
the  tree  of  life,  they  had  rendered  that 
condition   everlasting? 

What  is  the  name  of  the  mysterious 
beings  placed  on  guard  at  the  east  of 
the  garden?  (v.  24)  They  seem  to  be 
the  special  guardians  of  God's  majesty. 


4 : 1-18 


GENESIS 


17 


the  vindicators  of  God's  broken  law,  a 
thought  emphasized  by  their  symbolical 
position  over  the  mercy-seat  in  the  tab- 
ernacle at  a  later  period.  "The  flam- 
ing sword"  has  been  translated  by 
"shekinah,"  the  name  of  the  visible 
glory  of  God  which  rested  on  the  mercy 
seat.  May  it  be  that  we  have  here  a 
representation  of  the  mode  of  worship 
now  established  at  Eden  to  show  God's 
anger  at  sin,  and  to  teach  the  media- 
tion of  a  promised  Saviour  as  the  way 
of  access  to  God?  As  later,  so  now 
God  seems  to  say :  "I  will  commune 
with  thee  from  between  the  cherubim" 
(Ex.  25  :  10-22). 

Questions. 

1.  How  would  you  prove  that  Satan 
and  not  the  serpent  was  the  real  temp- 
ter in  Eden? 

2.  In  what  way  does  the  temptation 
of  the  second  Adam  (Christ)  harmon- 
ize with   this   of  the  first  Adam? 

3.  What  does  the  making  of  the 
aprons  of  fig  leaves  illustrate? 

4.  How  does  natural  history  throw 
light  on  the  curse  pronounced  on  the 
serpent? 

5.  Who  especially  is  meant  by  "the 
Seed   of  the  woman"? 

6.  What  is  the  Bible? 

7.  What  do  naturalists  say  as  to  the 
nature   of   thorns   and   thistles? 

8.  With  what  two  or  three  sugges- 
tions of  the  Trinity  have  we  met  thus 
far  in  our  lessons? 

9.  Of  what  do  the  cherubim  seem  to 
be  the  vindicators,  and  what  sugges- 
tions does  this  fact  bring  to  mind  ? 

10.  How  many  questions  in  the  text 
of  our  lesson  have  you  been  able  sat- 
isfactorily to  answer? 

THE  STEEAM  OF  HUMANITY 
DIVIDED 

Chapters  4-5 

I.  Two  Kinds  of  Worshippers,  4: 
1-8. 

What  were  the  occupations  of  these 
brothers?  What  does  the  name  of  God 
in  verse  3  bring  to  mind  from  our  sec- 
ond lesson?  We  are  not  told  how  God 
showed  respect  for  Abel's  offering  and 
disrespect  for  Cain's,  but  possibly,  as 
on  later  occasions,  fire  may  have  come 
out  from  before  the  Lord  (i.  e.,  in  this 
case  from  between  the  cherubim)  to 
consume  the  one  in  token  of  its  ac- 
ceptance. A  more  important  question 
is  why  God  showed  respect  for  it? 
Reading  Hebrews  11:4  we  see  that 
"by  faith"  Abel  offered  his  sacrifice. 
This  means  faith  in  some  previous 
revelation  or  promise  of  God  touching 
the  way  a  guilty  sinner  might  approach 
Him.     Such  a  revelation  was  doubtless 


given  in  Genesis  3  :  21,  which  has  been 
reserved   for  consideration   until   now. 

Where  did  God  obtain  the  "coats  of 
skins"  mentioned  there  except  as  some 
innocent  animal  (a  lamb?)  was  slain 
for  the  purpose  ?  In  this  circumstance 
doubtless  is  set  before  us  in  type  the 
truth  afterwards  revealed  that  there  is 
such  a  thing  as  a  sinner's  placing  the 
life  of  another  between  his  guilty  soul 
and  God  (Heb.  9  :  22).  Abel  grasped  this 
truth  by  faith,  and  submitted  his  will  to 
God's  testimony  regarding  it.  Just 
what  teaching  he  had  conce"nin^  it  we 
do  not  know,  but  the  result  shows  that 
it  was  sufficient.  He  approached  God 
in  the  revealed  way,  while  Cain  re- 
fused to  do  so.  It  is  not  that  Cain's 
offering  was  not  good  of  its  kind,  but 
before  a  man's  offering  is  received  the 
man  himself  must  be  received,  and  this 
is  only  possible  on  the  ground  of  the 
atoning  sacrifice  and  the  shed  blood 
of  Jesus  Christ  to  which  Abel's  offer- 
ing pointed.  See  Matt.  20  :  28  ;  John 
14:6;  Acts  4:12;  Ro.  3:21,  25; 
Heb.  11:11-14;  1  Pfcter  1:18-21;  i 
John  1:7;    Rev.  1:5,  6. 

What  was  the  effect  on  Cain  (v.  5)? 
Notice  that  the  question  put  to  him : 
"If  thou  doest  well,  shalt  thou  not  be 
accepted  ?"  might  be  rendered :  "If 
thou  doest  well,  shall  it  (thy  counte- 
nance) not  be  lifted  up?"  When  a 
man  does  ill  he  can  not  look  God  in 
the  face.  But  the  following  sentence 
is  equally  interesting:  "If  thou  doest 
not  well,  sin  lieth  (croucheth)  at  the 
door."  The  idea  is  that  sin,  like  a 
hungry  beast,  is  waiting  to  spring  upon 
Cain  if  he  be  not  wary.  But  another 
idea  is  possible.  The  word  for  "sin" 
being  the  same  as  for  "sin-offering,"  it 
rnay  be  that  God  is  calling  Cain's  atten- 
tion to  the  fact  that  hope  of  acceptance 
remains  if  he  will  avail  himself  of  the 
opportunity  before  him.  The  lamb,  the 
sin-offering,  is  at  hand,  it  lieth  at  the 
door, — why  not  humbly  lay  hold  of  it 
and  present  it  as  Abel  did  ?  What  a 
beautiful  illustration  of  the  accessibil- 
ity of  Christ  for  every  sinner?  Does 
Cain  accept  or  reject  the  invitation? 
What  was  the  final  outcome?  (Read 
here  i  John  3  :  12.) 

2.  The  First  City  Built,  4:9-18. 

What  sin  did  Cain  add  to  murder 
(v.  9)  ?  What  additional  curse  is  now 
laid  upon  the  earth  and  upon  Cain  on 
account  of  his  sin  (vv.  11,  12)?  How 
does  the  Revised  Version  translate 
"vagabond"?  The  explanation  of  the 
"mark"  is  unknown,  but  it  may  have 
been  set  upon  Cain  lest  by  his  death 
the  populating  of  the  world  would  have 
have  been  arrested  at  a  time  when  it 
was  almost  uninhabited. 


18 


GENESIS 


4:19-5:24 


Verse  i6  is  significant — "Cain  went 
out  from  the  presence  of  the  Lord." 
His  parents  were  thrust  out  of  the  gar- 
den but  were  still  in  the  presence  of 
the  Lord  (see  the  last  lesson  concern- 
ing the  cherubim  and  the  flaming 
sword),  but  he  is  excluded  further. 
This  is  the  sinner's  fate  in  time  and 
eternity.  He  now  lives  in  the  world 
without  God  and  without  hope  (Eph.  2: 
12),  but  even  this  will  be  exceeded  in 
the  day  mentioned  in  2  Thessalonians 
1  :  7-10,  which  please  read.  In  what 
land  did  Cain  dwell,  and  what  geo- 
graphical relation  to  Eden  did  it  bear? 
The  meaning  of  "Nod"  is  wandering, 
and  it  is  affecting  to  think  of  Cain, 
and  every  sinner  unreconciled  to  God 
through  Jesus  Christ,  as  a  wanderer  in 
the  land  of  wandering. 

The  next  verse  brings  up  s.  question 
often  asked :  Where  did  Cain  get  his 
wife?  The  answer  is:  From  among 
his  sisters ;  for  although  such  are  not 
named,  there  can  be  no  doubt  that 
daughters  were  born  to  Adam  and  Eve. 
Marriages  of  this  character  are  repug- 
nant now  and  unlawful  (Lev.  18:9), 
but  it  was  not  so  at  the  beginning, 
since  otherwise  the  race  could  not  have 
been  propagated. 

When  it  is  now  said  that  Cain 
"builded  a  city,"  we  should  not  think 
of  a  modern  metropolis  but  only  a 
stockade  perhaps,  and  yet  it  represents 
an  aggregation  of  individuals  for  the 
promotion  of  mutual  comfort  and  pro- 
tection. During  Cain's  long  lifetime  it 
may  have  attained  a  prodigious  size. 

3.  Products  of  Civilization,  4: 19-24. 

The  posterity  of  Cain  is  now  given 
till  we  reach  the  seventh  from  Adam, 
Lamech,  whose  history  is  narrated  at 
length.  Of  what  sin  was  he  guilty  in 
the  light  of  revelation  (Mai.  2:15)? 
"Adah"  means  ornament,  and  "Zillah" 
shade,  and  it  is  not  unlikely  that  the 
sensu®us  charms  of  women  now  began 
to  be  unduly  prominent.  The  sugges- 
tion of  wealth  and  possessions  is  pre- 
sented in  verse  20,  art  comes  into  view 
with  Jubal  (see  especially  the  Revised 
Version),  and  the  mechanical  sciences 
with  Tubal-cain.  The  cutting  instru- 
ments speak  of  husbandry  and  agricul- 
ture, but  also  alas  !  of  war  and  murder, 
preparing  us  for  what  follows  in 
Lamech's  history.  The  latter's  words 
to  his  wives  are  in  poetry,  and  breathe 
a  spirit  of  boasting  and  revenge,  show- 
ing how  man's  inventions  in  science 
and  art  were  abused  then  as  now. 

These  ante-diluvians,  in  the  line  of 
Cain  at  least,  seem  to  have  done  every- 
thing to  make  their  life  in  sin  as  com- 
fortable as  possible  in  contrast  to  any 


desire  to  be  delivered  from  it  in  God's 

way. 

4.  Men  of  Faith,  4:  25  to  5:  24. 

What  is  the  name  of  the  third  son 
of  Adam?  While  contemporaneous 
with  Cain  what  indicates  that  he  was 
younger?  What  is  immediately  predi- 
cated of  his  line  (4:26?)  Notice  the 
capital  letters  in  the  name  of  God,  and 
recall  the  Hebrew  word  for  which  it 
stands  and  the  truth  it  illustrates.  If 
now  men  began  to  call  on  the  name  of 
Jehovah,  the  God  of  promise  and  re- 
demption, may  it  indicate  that  they  had 
not  been  calling  on  Him  for  some  time 
before?  Does  it  then  speak  of  a  re- 
vival, and  single  out  the  Sethites  from 
the  line  of  Cain?  In  the  same  connec- 
tion, notice  that  nothing  is  said  of  their 
building  cities,  or  owning  possessions, 
or  developing  the  arts  and  sciences. 
Nor  is  mention  made  of  polygamy 
among  them,  nor  murder,  nor  revenge. 
Not  that  they  may  have  been  wholly 
free  from  these  things,  but  that  the  ab- 
sence of  any  record  of  them  shows  a 
testimony  to  their  character  as  com- 
pared with  the  descendants  of  Cain. 
They  were  the  men  of  faith  as  dis- 
tinguished from  the  men  of  the  world. 
Thus  early  was  the  stream  of  humanity 
divided. 

Notice  again  the  phrase  "the  genera- 
tions of"  and  refer  to  what  was  said 
about  it  in  an  earlier  lesson.  Here  it 
introduces  the  line  of  Seth  as  distin- 
guished from  Cain  and  for  the  pur- 
pose of  leading  up  to  the  story  of  Noah, 
with  whose  history  the  next  great  event 
in  the  story  of  redemption  is  identi- 
fied. 

But  first  fasten  attention  on  Noah's 
ancestor  Enoch  (5  :  18-24).  This  is  not 
the  same  Enoch  as  in  4:  17,  but  a  de- 
scendant of  Seth.  What  mark  of  faith 
is  attached  to  his  life-story  (v.  22)  ? 
And  what  reward  came  to  him  thereby 
(v.  24)  ?  How  does  Hebrews  11:5  ex- 
plain this?  The  translation  of  Enoch 
into  the  next  world  is  a  type  of  the 
translation  of  the  church  at  the  second 
coming  of  Christ  (i  Thess.  4:  16,  17). 
Enoch  was  a  prophet  and  spoke  of  that 
day  (Jude  14).  And  notice  finally  that 
he  was  the  seventh  from  Adam  in  the 
line  of  Seth,  as  Lamech  was  in  the  line 
of  Cain.  What  a  contrast  between  the 
two,  between  the  people  of  the  world 
and  the  people  of  God,  the  men  of  rea- 
son and  the  men  of  faith !_  What  a 
contrast  in  their  lives  and  in  the  end 
of  their  lives  ! 

This  lesson  had  better  not  close  with- 
out some  reference  to  the  longevity  of 
men  in  those  days.  It  is  singular  that 
it  is  not  spoken  of  in  the  line  of  Cain. 
May  it  be  attributed  to  the  godliness  in 


\ 


\ 


6:1-7:10 


GENESIS 


19 


that  of  Seth?  Examine  Psalm  91,  es- 
pecially the  last  verse,  and  consider 
also  what  Isaiah  says  (65  :  20)  on  the 
longevity  of  men  in  the  millennium. 
Observe  too,  that  this  longevity  was  a 
means  of  preserving  the  knowledge  of 
God  in  the  earth,  since  tradition  could 
thus  be  handed  down  for  centuries  from 
father  to  son. 

Questions. 

1.  Can  you  recite  Hebrews  11:4? 

2.  With  what  previous  event  may 
Abel's  act  of  faith  be  connected? 

3.  If  Abel  walked  by  faith,  by  what 
did  Cain  walk  ? 

4.  What  two  constructions  might  be 
placed  on  the  phrase  — "Sin  lieth  at  the 
door"? 

5.  What  was  the  name  of  the  oldest 
city  in  the  world  ? 

6.  Who  was  the  first  polygamist? 

7.  Was  primeval  civilization  based  on 
holiness  or  sin? 

8.  What  did  men  begin  to  do  in  the 
days  of  Seth  ? 

9.  Whose  history  shows  death  to 
be  not  inevitable? 

10.  What  evidential  value  is  found  in 
the  longevity  of  antediluvian  man? 

THE  FIRST  CLIMAX  OF  SIN 
Chapters  6-9 

I.  Degeneration,  6: 1-8. 

The  results  of  civilization  were  mor- 
ally downward  instead  of  upward,  even 
the  Sethites  becoming  corrupted  in 
time  as  seen  in  the  fact  that  after 
Enoch's  translation  only  Noah  and  his 
family  were  found  faithful.  Just  as 
the  translation  of  Enoch  was  a  type  of 
that  of  the  church  when  Jesus  comes, 
so  the  moral  condition  of  the  world 
after  his  translation  is  a  type  of  that 
which  shall  prevail  after  the  transla- 
tion of  the  Church.  See  Luke  18:  8; 
2  Thess.  2  ;    2  Tim.  3  ;    2   Peter  3. 

To  return  to  Genesis  5  :  28  note  that 
the  Lamech  there  spoken  of  is  not  the 
descendant  of  Cain  previously  men- 
tioned, but  the  son  of  Methuselah  in 
the  line  of  Seth.  "Noah"  means  com- 
fort, but  how  do  Lamech's  words  tes- 
tify of  the  sad  experiences  of  men  in 
those  days  on  account  of  sin?  What 
feature  of  sin  is  mentioned  at  the  open- 
ing of  chapter  6  ?  Some  think  the 
Sethites  are  meant  by  "the  sons  of 
God,"  but  others  regard  it  as  a  refer- 
ence to  fallen  angels  who  Kept  not  their 
own  principality,  but  left  their  proper 
habitation  (Jude  6)  and  consorted  with 
human        beings.  Pember's        work, 

"Earth's  Earliest  Ages,"  presents  argu- 
ments for  this  view  which  are  cor- 
roborated by  such  scientific  facts  as 
are  given  by  Sir  J.  William  Dawson  in 


The  Meeting  Place  of  Geology  and  His- 
tory. In  consequence  of  this  awful  sin, 
to  what  determination  does  Jehovah 
come  (v.  3)  ?  But  what  respite,  never- 
theless, is  He  still  willing  to  bestow? 

Verse  4  is  sadly  interesting.  The 
Hebrew  for  "giants"  is  nephilim  (R. 
v.),  which  means  fallen  ones,  and  in 
the  judgment  of  some  refers  to  the 
"sons  of  God"  or  fallen  angels  of  the 
preceding  verses.  A  slightly  different 
punctuation  makes  the  verse  read  thus  : 
"There  were  nephilim  (fallen  ones)  in 
the  earth  in  those  days,  and  also  after 
that."  The  "after  that"  seems  to  refer 
to  Numbers  13  :  31-33,  where  in  the  re- 
port of  the  spies  to  Moses  they  speak 
of  the  men  of  Canaan  as  of  "great 
stature,"  adding:  "And  there  we  saw 
the  nephilim,  the  sons  of  Anak  which 
come  of  the  nephilim."  This  suggests 
that  the  culminating  sin  of  the  Canaan- 
ites  was  not  different  from  that  of  the 
antediluvians.  Observe  further  that 
the  offspring  of  these  sinful  unions  be- 
came the  "mighty  men  which  were  of 
old,  the  men  of  renown,"  from  which 
possibly  the  ancients  obtained  their 
ideas  of  the  gods  and  demi-gods  of 
which  the  classics  treat. 

How  does  verse  5  define  the  extent 
of  the  wickedness  of  these  days?  Of 
course,  when  Jehovah  is  spoken  of  as 
repenting  (v.  6),  the  language  is  used 
in  an  accommodated  sense.  Jehovah 
never  repents  or  changes  His  mind,  but 
His  dealings  with  men  as  governed  by 
their  conduct  appear  to  them  as  if  He 
did  so.  What  now  becomes  His  pur- 
pose? Who  alone  is  excepted?  What 
shows  that  even  in  this  case  it  is  not 
of  merit? 

2.  The  Ark  and  Its  Contents,  6:9 
to  7: 10. 

Notice  the  phrase  "the  generations 
of,"  and  recall  the  instruction  about  it 
in  lesson  2.  When  Noah  is  spoken  of 
as  "just  and  perfect,"  that  relative 
sense  is  used  in  which  any  man  is  just 
and  perfect  before  God  who  believes 
His  testimony  and  conforms  his  life  to 
it.  It  is  in  this  sense  that  every  true 
believer  on  Jesus  Christ  is  just  and 
perfect.  What  two  charges  does  God 
make  against  the  earth  (vv.  12  and  13)  ? 
What  is  Noah  commanded  (v._  14)? 
The  measurement  of  the  cubit  is  un- 
certain, the  ordinary  length  being  18 
inches,  the  sacred  cubit  twice  that 
length,  and  the  geometric,  which  some 
think  may  be  meant,  six  times  the  com- 
mon cubit.  At  the  lowest  calculation 
the  ark  was  as  large  as  some  of  our 
ocean  liners.  Notice  "covenant"  (v. 
18),  and  connect  it  with  the  original 
promise  of  3:15.  Why  was  Noah  to 
take  two  of  every  living  thing  into  the 


20 


GENESIS 


7:11-9:19 


ark  (w.  19,  20)  ?  What  else  was  he  to 
take  (v.  21)?  Mention  is  made  of  the 
sevens  of  clean  beasts  (7:  2),  doubtless 
for  the  purpose  of  sacrifice  in  the  ark 
and  after  departing  from  it.  If  inquiry 
be  raised  as  to  how  so  many  animals 
could  be  accommodated  in  such' a  space, 
it  is  to  be  remembered  (i)  that  the  ark 
in  all  its  three  stories  contained  prob- 
ably 100,000  square  feet  of  space;  (2) 
perhaps  the  animals  were  not  the  total- 
ity of  all  the  animals  known  in  all  the 
world,  but  those  known  to  Noah  ;  (3) 
that  the  distinct  species  of  beasts  and 
birds  even  in  our  own  day  have  been 
calculated  as  not  more  than  300. 

3.  Duration     and     Extent     of    the 

Flood,  7:  II  to  8: 14. 

When  did  the  flood  begin  (v.  11)? 
What  shows  an  uprising  of  the  oceans 
and  seas,  occasioned  perhaps  by  a  sub- 
siding of  the  land?  How  long  did  the 
rain  continue  ?  What  suggests  a  rising 
of  the  water  even  after  the  rain  ceased 
(vv.  17-19)  ?  How  long  did  it  continue 
to  rise  (v.  24)  ?  What  circumstance 
mentioned  in  2 :  5  may  have  given  "a 
terrifying  accompaniment"  to  the  rain? 
When  and  where  did  the  ark  rest  (8  : 
4)  ?  "Ararat"  is  rendered  Armenia  in 
2  Kings  19:37  and  Is.  37:38.  (See 
Pratt's  Genesis  for  an  interesting  dis- 
sertation on  this  subject.)  What  is  the 
story  of  Noah's  messengers  (vv.  6-12)  ? 
How  long  did  the  flood  last  (v.  14)  ? 
A  beautiful  parallel  is  found  in  consid- 
ering the  ark  as  a  type  of  Christ.  All 
the  waves  of  divine  judgment  passed 
over  Him,  and  He  put  Himself  judi- 
cially under  the  weight  of  all  His  peo- 
ples' sins.  But  He  rose  triumphantly 
from  the  grave  to  which  that  penalty 
had  consigned  Him.  Nor  did  He  thus 
rise  for  Himself  only,  but  for  all  be- 
lievers who  are  in  Him  by  faith  as  was 
Noah  and  his  family  in  the  ark. 

But  did  the  flood  actually  occur?  and 
did  it  cover  the  whole  earth  ?  are  ques- 
tions frequently  asked.  As  to  the  first, 
the  Word  of  God  is  all-sufficient  to  the 
man  of  faith,  but  it  is  pertinent  to  add 
that  the  event  is  corroborated  by  tradi- 
tion and  geology.  As  to  the  second, 
there  may  be  a  division  of  opinion  even 
among  those  who  accept  the  authority 
of  Scripture.  Chapter  7  :  19-23  seems 
to  teach  its  universality,  but  whether 
this  means  universal  according  to  the 
geography  of  Noah  or  Moses  or  the 
geography  of  the  present,  is  a  question 
as  to  which  Christians  are  divided. 

4.  God's  Covenant  with  Noah,  8:  20 

to  9: 19, 

What  did  Noah  do  on  leaving  the 
ark  (v.  20)  ?  How  does  this  verse  bear 
on   7:2?      What   indicates   the   accept- 


ance of  his  offering,  and  by  its  accept- 
ance that  of  himself  (v.  21)?  What 
divine  promise  was  associated  with  this 
acceptance?  Of  course,  this  does  not 
mean  that  no  further  judgment  is  to  be 
visited  on  the  earth,  as  may  be  seen  by 
2  Thess.  1:7-10;  2  Peter  3 :  10-13,  and 
Rev.  14  to  22. 

Where,  earlier,  have  we  met  the 
blessing  now  bestowed  on  Noah  and 
his  family  (9:1)?  What  new  power 
over  the  brute  creation  is  new  put  into 
man's  hands  (v.  2)  ?  If  his  dominion 
previously  was  that  of  love,  of  what 
was  its  nature  to  be  henceforth  ?  If 
his  food  previously  was  limited  to 
herbs,  to  what  is  it  now  extended  (v. 
3)  ?  But  what  limitation  is  put  upon  it, 
and  why  (v.  4)  ?  To  quote  Pratt  at 
this  point :  "We  see  here  that  from 
the  times  of  the  deluge  the  blood  was 
constituted  a  most  sacred  thing,  devoted 
exclusively  to  God,  to  make  expiation 
on  the  altar  of  sacrifice  for  the  sins  of 
men  (see  Lev.  17:11-14).  When  the 
blood  of  the  Lamb  of  God  who  taketh 
away  the  sin  of  the  world  had  been 
shed,  this  prohibition  ceased  naturally, 
together  with  the  reason  for  it.  The 
apostles,  nevertheless,  as  a  concession 
to  the  scruples  of  the  Jewish  Chris- 
tians, ordained  its  continuance  (Acts 
15:1-29),  a  concession  which  likewise 
of  itself  fell  into  disuse  with  the  cessa- 
tion of  the  occasion  for  it — the  disap- 
pearance of  Judaic  Christianity." 

To  speak  further  of  eating  meat, 
some  regard  it  as  a  lightening  of  the 
curse  in  that  flesh  was  more  easily  ob- 
tained than  the  products  of  the  soil,  but 
others  consider  it  as  bearing  on  the  in- 
tercourse with  the  spiritual  beings  pre- 
viously spoken  of.  In  this  connection 
it  is  in  point  to  remark  that  the  vo- 
taries of  spiritualism,  theosophy  and 
other  occultisms  are  denied  a  meat 
diet  on  the  ground  that  it  interferes 
with  their  mysterious  (and  sinful)  af- 
finities. 

What  magisterial  functions  are  now 
conferred  on  man,  not  previously  ex- 
ercised (vv.  5,  6)  ?  Another  remark  of 
Pratt  is  pertinent  here :  "The  death 
penalty  has  been  abused  in  almost  all 
the  countries  of  the  world,  but  this  does 
not  justify  its  abolition  in  cases  of  pre- 
meditated homicide ;  and  unwillingness 
to  apply  to  the  criminal  the  pain  of 
death  ordained  by  God  Himself,  the 
Author  of  life,  always  tends  to  the  in- 
crease of  crime  and  gives  loose  rein  to 
personal  vengeance.  The  inviolability 
of  human  life  means  that  the  life  of  a 
human  being  is  a  thing  so  sacred  that 
he  who  takes  it  without  just  cause  must 
pay  for  it  with  his  own  in  amends  to 
outraged  justice,  both  human  and  di- 
vine."    Compare  Numbers  35  :  33. 


9:18-10:12 


GENESIS 


21 


What  are  the  terms  of  the  covenant 
now  made  with  Noah  (vv.  8-11)?  And 
what  token  or  seal  does  God  set  to  it 
(vv.  12-17)  ?  The  rairbow  may  have 
been  seen  before,  but  God  now  employs 
it  for  a  new  purpose.  And  the  token 
is  not  only  for  us,  but  also  for  every 
living  thing,  and  for  perpetual  genera- 
tions. And  then,  too,  God  looks  upon 
it  and  remembers  the  covenant  whether 
we  do  or  not,  our  deliverance  depend- 
ing not  on  our  seeing  it.  This  calls  to 
mind  the  promise  of  Exodus  12:13: 
"When  /  see  the  blood,  I  will  pass  over 
you." 

Questions. 

1.  What  was  the  result  of  the  earliest 
civilization,   morally  considered  ? 

2.  What  two  applications  have  been 
given  to  the  "sons  of  God"  in  Genesis 
6? 

3.  What  is  the  Hebrew  for  "giants," 
and  its  meaning? 

4.  How  might  be  explained  the  large 
number  of  animals  in  the  ark? 

5.  In  what  way  may  the  ark  be  used 
as  a  type  of  Christ  ? 

6.  In  what  two  ways  is  the  story  of 
the  flood  corroborated  ? 

7.  What  two  reasons  have  been  given 
for  the  privilege  of  eating  meat? 

8.  What  element  will  be  employed  in 
the  next  destruction  of  the  earth? 

9.  Have  we  Biblical  authority  and 
mandate  for  capital  punishment? 

10.  What  circumstances  of  special  in- 
terest 4o  you  recall  in  connection  with 
the  rainbow  ? 

THE  OEIGIN  OF  THE  NATIONS 
Chapters  9:  18-11 

I.  Noah's  Prophecy,  9: 18-29. 

To  which  of  the  sons  of  Noah  is  at- 
tention called  at  the  beginning  of  this 
section,  and  why  (v.  18)  ?  To  what  oc- 
cupation did  Noah  apply  himself  after 
the  flood  (v.  38)  ?  Of  what  sin  was  he 
guilty  (v.  21)?  Of  what  grosser  sin 
was  his  son  guilty  (v.  22)  ?  What  curse 
did  Noah  pronounce  on  the  line  of 
Ham  (v.  25)?  Which  particular  line? 
Just  why  Canaan  is  selected  one  can 
not  say.  We  only  know  that  his  fa- 
ther is  not  once  mentioned  in  this  chap- 
ter without  him,  for  which  God  must 
have  had  a  reason  even  if  it  is  not  re- 
vealed. One  reason  may  be  to  em- 
phasize that  the  curse  rested  upon 
Asiatics  rather  than  Africans.  Because 
certain  of  these  latter  are  descendants 
of  Ham,  and  are  black,  and  have  served 
as_  slaves,  men  have  associated  the  curse 
with  them,  but  the  facts  of  the  next 
chapter  (10:15-19)  are  against  that 
idea.  The  Hebrews  or  Israelites,  the 
descendants  of  Shem,  who  were  them- 


selves slaves  in  Egypt  for  a  while, 
afterwards  enslaved  the  Canaanites 
(Joshua  9:23-27;  I  Kings  9:20-21), 
and  this  in  part  is  a  fulfillment  of  this 
prophecy.  It  is  pertinent  further  that 
the  Canaanites,  like  others  in  the  line 
of  Ham,  the  Babylonians,  Egyptians 
and  Africans,  inherited  the  sensuous 
characteristics  of  their  progenitor  for 
which  the  judgments  of  God  fell  upon 
them  later. 

Passing  over  the  blessing  upon  Shem, 
or  rather  the  God  of  Shem,  mention 
the  three  things  prophesied  of  Japheth 
(v.  2^).  He  is  "enlarged"  in  the  sense 
that  the  peoples  of  Europe  sprung  out 
of  his  loins,  to  say  nothing  of  the  Hin- 
dus and  doubtless  the  Mongolians.  He 
"dwells  in  the  tents  of  Shem"  in  the 
sense  at  least  that  he  partakes  of  the 
blessing  of  their  religion,  that  of  the 
Bible.  Canaan  is  his  "servant"  in  the 
sense  doubtless  in  which  the  nations 
and  tribes  descendant  from  him  are 
subject  to  the  control  of  Europe. 

2.  The  Nations,  10. 

This  chapter  is  more  than  a  list  of 
names  of  individuals.  Several  are 
names  of  families  or  nations,  and  make 
it  the  most  important  historical  docu- 
ment in  the  world.  You  will  see  that 
the  stream  of  the  race  divides  accord- 
ing to  the  three  sons  of  Noah.  Whose 
division  is  first  traced  (v.  2)  ?  What 
part  of  the  world  was  settled  by  his  off- 
spring (v.  s)  ?  This  might  read:  "By 
these  were  the  coast  lands  of  the  na- 
tions divided,"  and  research  indicates 
that  the  names  of  these  sons  and  grand- 
sons are  identical  with  the  ancient 
names  of  the  countries  bordering  on 
the  seas  of  northern  and  northwestern 
Europe.  (Examine  map  number  i  in 
the  back  of  your  Bible).  Whose  off- 
spring are  next  traced  (v.  6)  ?  A  sim- 
ilar examination  will  show  that  these 
settled  towards  the  south  and  south- 
west in  the  lands  known  to  us  as  Pales- 
tine, Arabia,  Egypt,  Abyssinia,  etc. 
Whose  offspring  are  last  named  (v. 
21)?  What  distinction  is  given  to 
Shem  in  that  verse?  "Eber"  is  another 
form  of  the  name  Hebrew,  and  the 
distinction  of  Shem  is  that  he  was  the 
ancestor  of  the  Hebrews  or  the  Israel- 
ites. His  descendants  settled  rather  in 
the  south  and  southeast,  Assyria,  Per- 
sia, etc. 

3.  The  First  World-Monarchy,  10: 

8-12. 

The  verses  relating  to  Nimrod  call 
for  attention.  What  describes  the  en- 
ergy of  his  character?  How  does 
verse  9  show  his  fame  to  have  de- 
scended even  to  Moses'  time,  the 
human  author  of  Genesis?  What  po- 
litical term   is   met  with   for  the   first 


22 


GENESIS 


10 :  11-12 :  9 


time  in  verse  lo?  Attention  to  the 
map  will  show  "the  land  of  Shinar" 
identical  with  the  region  of  Babylon  in 
Asia,  affording  the  interesting  fact  that 
this  kingdom  was  thus  founded  by  an 
Ethiopian.  Verse  1 1  might  read  :  "but 
of  that  land  (i.  e.,  Shinar)  he  went 
forth  into  Assyria,"  etc.,  indicating 
Nimrod  to  have  been  the  inspiration  of 
the  first  world-monarchy  in  the  sense 
that  he  united  under  one  head  the  be- 
ginnings both  of  Babylon  and  Assyria, 
proving  him  a  mighty  hunter  of  men  as 
well  as  wild  beasts.  Rawlinson's  Ori- 
gin of  the  Nations  will  be  found  in- 
structive in  this  connection.  He  says, 
in  a  word  :  "The  Christian  may  with 
confidence  defy  his  adversaries  to  point 
out  any  erroneous  or  impossible  state- 
ments in  the  entire  (loth)  chapter, 
from  its  commencement  to  its  close." 

4.  The  Tower  of  Babel,  ii. 

The  contents  of  this  chapter  seem  to 
precede  in  time  those  of  chapter  lo. 
There  we  have  the  story  of  how  the 
nations  were  divided,  and  here  why 
they  were  divided.  What  was  true  of 
the  race  linguistically  until  this  time 
(v.  i)  ?  To  what  locality  had  they  been 
chiefly  attracted  (v.  2)  ?  What  new 
mechanical  science  is  now  named  (v. 
3)  ?  What  two-fold  purpose  was  the 
outcome  of  this  invention  (v.  4)  ?  What 
was  the  object  in  view?  Is  there  a 
suggestion  of  opposition  to  the  divine 
will  in  the  last  phrase  of  that  verse? 
(Compare  9  :  i  and  i  :  28.)  If  we  take 
verse  5  literally  it  suggests  a  theophany 
like  that  in  chapter  18,  but  perhaps  the 
writer  is  speaking  in  an  accommodated 
sense.  He  means  that  God's  mind  was 
now  fastened  on  this  act  of  human  dis- 
obedience and  rebellion,  for  such  it 
seems  to  be.  Notice  the  divine  solilo- 
quizing in  verse  6,  and  the  reasoning  it 
represents:  (i)  this  people  are  united 
by  the  fact  that  they  have  but  one  lan- 
guage ;  (2)  this  union  and  sense  of 
strength  have  led  to  their  present  un- 
dertaking; (3)  success  here  will  gen- 
erate other  schemes  in  opposition  to 
My  purposes  and  to  their  disadvantage ; 
therefore  this  must  be  frustrated.  What 
was  the  divine  plan  of  frustration  (v. 
7)  ?  What  was  the  result  (v.  8)  ?  What 
name  was  given  this  locality,  and  why 
(v.  9)  ?  (Observe  that  Babylon  and 
Babel  are  the  same.) 

"With  this  blow  of  the  avenging  rod 
of  God  came  to  an  end  the  third  ex- 
periment God  was  making  with  the 
apostate  race.  They  had  again  turned 
their  backs  on  God,  making  haste  to 
caste  into  oblivion  the  terrible  lesson 
of  the  flood  ;  and  so  with  the  confusion 
of  their  speech  God  delivered  them  up 


to     the    lusts     of    their     own    hearts" 

(Pratt).     (Read  here  Romans   i :  28.) 

Questions. 

1.  From  which  of  Noah's  sons  did 
the  Hebrews  descend  ? 

2.  What  peoples  are  the  descendants 
of  Japheth? 

3.  Who  seemed  to  aspire  after  the 
first  world   monarchy? 

4.  What  distinction  in  the  account  of 
the  origin  of  the  nations  is  seen  as  be- 
tween chapters  10  and  11? 

5.  What  came  to  an  end  at  this 
period  ? 

THE  OEIGIN  OF  ISRAEL 
Chapters  11:  10-12:  9 

I.  The  Divine  Purpose. 

We  have  reached  a  fourth  experi- 
ment in  God's  dealings  with  the  apos- 
tate race,  only  this  shall  not  ultimately 
be  the  failure  the  others  proved.  It 
should  be  understood,  however,  that  in 
speaking  of  failure  the  reference  is  to 
man's  part  and  not  God's.  Before  the 
flood  the  sin  of  the  race  was  atheism, 
outright  denial  of  divine  authority  with 
the  indulgence  of  sinful  lusts  it  pro- 
duced and  the  dissolution  of  moral  and 
social  bonds.  But  after  the  flood  idol- 
atry took  its  place — just  how,  or  why, 
it  is  difficult  to  say — and  long  before 
Abram's  time  polytheism  prevailed  both 
in  Chaldea  and  Egypt. 

But  God's  purpose  from  the  begin- 
ning was  the  redemption  of  the  race 
according  to  the  promise  of  Genesis  3  : 
IS,  and  as  incident  thereto  He  will  now 
call  out  a  single  individual  from  the 
corrupt  mass,  and  make  of  him  a  na- 
tion. Special  training  and  care  shall 
be  given  to  this  individual  and  this  na- 
tion that  there  may  be  in  the  earth  (i) 
a  repository  for  His  truth  to  keep  alive 
His  name;  (2)  a  channel  through 
which  "the  Seed  of  the  woman,"  the 
world's  Redeemer,  may  come  among 
men;  and  (3)  a  pedestal  on  which  He 
Himself  may  be  displayed  in  His  char- 
acter before  the  other  nations  of  the 
world  to  the  sanctifying  of  His  name 
among  them  and  their  ultimate  return 
to  His  sovereignty.  Steady  contempla- 
tion of  this  three-fold  purpose  in  the 
call  of  Abram  and  the  origin  of  Israel 
will  prevent  any  charge  of  partiality 
against  God  for  dealing  with  them  dif- 
ferently from  other  peoples,  and  will 
help  us  to  see  that  all  His  blessing  of 
them  has  been  for  our  sake,  thus  quick- 
ening our  interest  in  all  that  is  reveal- 
ed concerning  them. 

Israel  has  thus  far  fulfilled  only  part 
of  her  original  mission.  She  has  re- 
tained the  name  and  truth  of  God  in 
the  earth,  and  given  birth  to  the  Re- 


11 :  10-12 :  9 


GENESIS 


23 


deemer  (though  she  crucified  Him),  but 
she  has  not  sanctified  God  among  the 
peoples  by  her  behavior.  For  this  she 
has  been  punished  in  the  past,  and  is 
now  scattered  among  the  peoples  in 
whose  sight  she  denied  Him ;  but  the 
prophets  are  a  unit  that  some  day  she 
shall  be  restored  to  her  land  again  in 
a  national  capacity,  and  after  passing 
through  great  tribulation,  be  found  peni- 
tent and  believing,  clothed  in  her  right 
mind  and  sitting  at  the  feet  of  Jesus. 
Then  she  will  take  up  the  broken 
threads  again,  and  begin  anew  to  carry 
out  the  original  plan  of  sanctifying  God 
among  the  nations.  She  will  witness 
for  Jesus  as  her  Messiah  in  the  millen- 
nial age  for  the  conversion  of  those  na- 
tions and  their  obedience  to  His  law. 
All  this  will  be  brought  out  gradually 
but  plainly  as  we  proceed  through  the 
prophets. 

2.  The    Generations    of   Shem   and 
Terah,  ii:  10-32. 

"The  generations  of  Shem  and 
Terah"  are  the  children  who  sprang 
from  them,  and  furnished  the  descent 
of  Abram  and  the  Israelites.  Which 
one  of  the  sons  of  Shem  was  divinely 
chosen  for  this  honor?  (Compare  v. 
10  with  10:21.)  What  seven  facts  are 
stated  of  Haran  (vv.  27-29)  ?  Iscah, 
one  of  his  daughters,  not  otherwise 
mentioned,  is  thought  by  some  identical 
with  her  whom  Abram  married  and 
whose  name  was  changed  to  Sarai  (my 
princess)  after  that  event.  Others, 
however,  base  on  Abram's  words  (20 : 
13)  that  Sarai  was  a  daughter  of  Terah 
by  a  second  wife,  and  thus  his  half- 
sister.  Still  others  conjecture  that  of 
the  supposed  two  wives  of  Terah,  one 
was  Haran's  mother  and  the  other 
Abram's,  so  that  in  marrying  his  niece, 
he  was  at  l-'berty  to  speak  of  her  as  his 
sister,  as  in  Egypt  (12:19),  in  the 
same  sense  in  which  he  could  call  Lot 
his  brother  though  he  was  also  his 
nephew  (14 :  14). 

"Haran,"  which  is  the  name  of  a 
locality,  called  "Charran,"  in  Acts  7 : 
2-4,  must  not  be  confounded  with  the 
other  word  which  is  the  name  of 
Terah's  son,  since  they  are  quite  dis- 
tinct. Notice  the  location  of  these 
places  on  the  map,  and  observe  that 
because  of  the  desert  of  Arabia  they 
had  to  travel  first  towards  the  north- 
west (about  650  miles)  to  the  fords  of 
the  Euphrates,  and  then  southwest 
(say  500  miles)  to  Hebron  or  Beer- 
sheba,  which  later  on  became  Abram's 
favorite  abode. 

Ur  must  have  been  a  city  of  great 
wealth  and  influence,  so  that  Abram 
was  brought  up  under  circumstances  of 
the    highest    civilization.        Documents 


written  in  his  day  have  recently  been 
brought  to  light,  in  which  his  name  is 
mentioned  as  borne  by  men  of  that 
land.  And  as  a  further  mark  of  his- 
toricity, the  name  of  the  city  itself,  Ur 
of  the  Chaldees,  or  Ur-Kasdim,  as  the 
Hebrew  puts  it,  was  the  peculiar  form 
of  its  name  in  Abram's  time,  though 
subsequently  it  had  another  form.  One 
more  feature  of  interest  is  that  it  was 
the  ancient  seat  of  the  worship  of  the 
Moon,  and  that  Abram  and  all  his  fam- 
ily were  undoubtedly  idolaters,  so  that 
this  call  of  God  to  him,  Hke  His  call  to 
us  in  Christ,  was  entirely  of  grace.  In 
examining  this  point  consult  chapter 
31:53;    Joshua   24:2,   3,    14,    15. 

3.  Abram's  Call  and  His  Response, 
12:  1-9. 

How  does  the  King  James  Version 
indicate  an  earlier  date  for  the  call  of 
Abram  than  that  which  chapter  12  nar- 
rates? How  is  this  corroborated  by 
Acts  "J  :  2"^  Stephen,  speaking  of  this 
call,  indicates  that  God  "was  seen  to 
Abraham,"  as  if  some  visible  manifes- 
tation was  vouchsafed  to  him  at  the 
beginning.  In  what  form  this  may  have 
been  we  do  not  know,  but  sufficiently 
clear  to  have  shown  the  patriarch  the 
distinction  between  gods  of  wood  and 
stone  and  the  only  true  God. 

What  seven  promises  are  given 
Abram  to  encourage  his  faith  (vv.  2, 
3)  ?  God's  authority  could  find  fit  ex- 
pression only  in  a  nation  bound  to- 
gether under  institutions  of  His  own 
appointment,  since  many  scattered  fam- 
ily altars  could  not  bear  an  adequate 
witness  for  His  unity.  Notice  again 
that  for  Abram  to  become  great  and 
his  offspring  to  develop  into  a  great 
nation  co-operation  would  be  required 
on  the  part  of  his  and  their  neighbors, 
hence  to  secure  this  God  lays  this  curse 
and  blessing  upon  their  enemies  and 
friends. 

Have  you  located  Shechem?  How  is 
Abram  comforted  at  this  place  (v.  7)  ? 
What  additional  promise  is  now  given 
him?  This  gift  to  his  seed  of  the  land 
should  be  strongly  emphasized.  It  was, 
and  is,  Jehovah's  land.  Ezekiel  speaks 
of  it  as  "the  middle,  or  navel,  of  the 
earth"  (38:  12,  R.  V.),  and  it  is  pecu- 
liarly situated  geographically,  commer- 
cially and  politically,  but  especially  his- 
torically and  prophetically.  It  has  been 
given  to  Israel  as  her  possession  for- 
ever, but  not  her  o'o.mership,  as  we  shall 
learn  by  and  by  (Lev.  25:23).  More- 
over, so  closely  is  Jehovah's  purpose  of 
redemption  associated  with  the  land  as 
well  as  the  people  of  Israel  that  when 
they  are  separated  from  it,  as  we  shall 
see,  they  are  separated  from  Him,  and 
the  lapse  of  time  in  their  history  is  not 


24 


GENESIS 


12 :  10-14 :  12 


considered    until   they    are   returned    to 
their  land  again.     In  a  word,  they  can 
never  dwell  elsewhere  and  be  His  peo- 
ple or  fulfill  their  calling. 
Questions. 

1.  How  would  you  identify  the  three 
previous  experiments  with  the  race  ? 

2.  How  would  you  distinguish  be- 
tween the  sin  of  men  before  and  fol- 
lowing the  flood  ? 

3.  What  was  the  threefold  purpose 
in  the  call  of  Abram  and  th3  nation  of 
Israel? 

4.  How  should  the  knowledge  of  this 
influence  us? 

5.  How  far  has  this  purpose  yet  been 
realized  ? 

6.  Will  it  be  entirely  realized,  and  if 
so,  when  and  how? 

7.  How  might  Abram's  conduct  in 
12:19  be  explained? 

8.  What  outside  proof  have  we  of 
the  historicity  of  these  chapters? 

9.  What  is  God's  peculiar  relation 
to  the  land  as  well  as  the  people  of  Is- 
rael ?  , 

10.  Draw  an  outline  map  of  Abram  s 
journey  from  Ur  to  Haran  and  She- 
chem. 

THE  PEOMISE  EENEWED  TO 
ABEAM 

Chapters  12:  10-13 

1.  Abram  in  Egypt,  12: 10-20. 

It  is  felt  that  Abram  acted  unad- 
visedly in  taking  this  journey  to  Egypt, 
for  which  three  reasons  are  assigned : 
(i)  God  could  have  provided  for  him 
in  Canaan,  notwithstanding  the  famine  ; 
(2)  there  was  no  command  for  him  to 
leave  Canaan,  to  which  place  God  had 
definitely  called  him;  (3)  he  fell  into 
difficulty  by  going,  and  was  obliged  to 
employ  subterfuge  to  escape  it.  Still 
these  arguments  are  not  convincing, 
and  in  the  absence  of  direct  rebuke 
from  God  we  should  withhold  judg- 
ment. 

Concerning  the  trial  which  Abram 
encountered,  how  did  the  last  lesson 
justify  in  part,  his  subterfuge  ?  What 
shows  the  unwisdom  of  it  even  on  the 
natural  plane  of  things  (vv.  18-19)  ? 
How  does  his  character  suffer  in  com- 
parison with  that  of  Pharaoh?  Who 
interposed  on  his  behalf,  and  how  (v. 
17)  ?  How  does  this  circumstance  dem- 
onstrate that  the  true  God  has  ways  of 
making  Himself  known  even  to  heath- 
en peoples?  How  does  it  further  dem- 
onstrate that  the  record  itself  is  true  ? 

2.  Separation  from  Lot,  13:1-13. 

If  Abram  has  been  out  of  fellowship 
with  God  during  his  Egyptian  sojourn, 
how    is    that    fellowship    now    restored 


(vv.  3,  4)  ?  Have  we  any  lesson  here 
concerning  our  own  backsliding?  (Com- 
pare I  John  I  :  9.)  What  shows  the 
unselfishness  and  breadth  of  Abram's 
character  in  dealing  with  Lot  (vv.  8, 
9)  ?  How  does  this  show  that  Canaan 
at  this  time  must  have  been  largely  de- 
populated ?  What  principle  governed 
Lot  in  his  choice  (vv.  10,  11)?  How 
does  the  Revised  Version  render  verse 
12?  Have  you  identified  these  locali- 
ties on  the  map?  What  shows  the  un- 
wisdom of  Lot's  choice  (v.  13)  ?  Read 
on  this  point  2  Corinthians  6:14  to 
7:1- 

5.  The  Promise  Renewed  to  Abram, 
13: 14-18. 
Does  Abram  suffer  for  his  unselfish- 
ness? What  advance  does  this  renewal 
of  the  promise  record  so  far  as  the  land 
is  concerned  (v.  15)  ?  So  far  as 
Abram's  posterity  is  concerned?  What 
two  references  to  Abram's  seed  do 
verses  15  and  16  record?  In  what  way 
may  he  be  said  to  have  taken  posses- 
sion of  the  land  in  advance  (v.  17)? 
Have  you  identified  Hebron?  Abram 
by  the  Egyptian  episode  may  have  well 
felt  he  had  forfeited  the  promise,  if  it 
had  rested  on  his  faithfulness,  but  in- 
stead it  rested  upon  the  faithfulness  of 
God.  How  kind,  therefore,  for  God  to 
have  reassured  His  servant,  unworthy 
as  he  was,  and  even  to  have  given  him 
a  larger  vision  of  what  the  promise 
meant ! 

Questions 

are  rendered  unnecessary  in  this  case 
because  of  the  number  and  nature  of 
those  in  the  text  itself.  Hereafter 
when  omitted  at  the  close  of  the  lesson, 
it  will  be  for  this  reason. 

THE  ABEAHAMIC  COVENANT 

Chapters  14,  15 

I.  The   Confederated   Kings,   14:  i- 
12. 

How  does  the  Revised  Version  trans- 
late "nations"  in  verse  i  ?  In  what 
valley  was  the  battle  joined  (3)  ?  How 
is  that  valley  now  identified?  Against 
what  six  peoples  did  Chedorlaomer  and 
his  confederates  campaign  in  the  four- 
teenth year  (5-7)  ?  You  will  find  these 
peoples  located  on  the  east  and  south 
of  the  Dead  Sea, 

Who  were  victors  in  this  case  (10)? 
How  did  they  reward  themselves  (n)? 
What  gives  us  a  special  interest  in 
this  story  (12)?  Objectors  have  de- 
nied the  historicity  of  it,  but  the  mon- 
uments of  Assyria,  Babylonia  and 
Egypt,  with  their  inscriptions  and 
paintings,  confirm  it.  The  names  of 
some  of  these  kings  are  given,  and  it 


14:13-15:6 


GENESIS 


25 


would  appear  that  Chedorlaomer  was 
the  general  name  of  a  line  of  Elaniite 
kings  corresponding  to  the  several  Pha- 
raohs and  Caesars  of  later  times. 

2.  Abram's    Exploit    of   Arms,    14: 

13-24. 

By  what  name  was  Abram  distin- 
guished among  these  heathen  peoples 
(13)?  What  hint  have  we  of  his 
princely  power  (14)?  What  was  the 
manner  of  his  attack  (15)  ?  The  motive 
for  it  (16)? 

We  are  not  surprised  at  Abram's 
meeting  with  the  king  of  Sodom  on  his 
return,  but  what  other  king  is  named 
(18)?  What  office  did  he  hold  beside 
that  of  king?  Was  he  a  heathen  like 
the  others  (19)  ?  Who  gave  the  tithes, 
Abram  or  he?      (Compare  Heb.   7:6.) 

Melchizedek  seems  to  have  been  a 
king  of  Salem,  later  called  Jerusalem, 
who  like  Job  had  not  only  retained  the 
knowledge  of  the  true  God  but  also  like 
him  was  in  his  own  person  a  prince 
and  a  priest.  (Compare  Job  i  :  5-8  ;  29  ; 
25.)  Recent  discoveries  of  correspond- 
ence of  the  Egyptian  kings  written  at 
about  the  time  of  the  Exodus  refute  the 
theory  once  held  that  Melchizedek  was 
an  imaginary  character  and  that  this  in- 
cident never  occurred.  This  correspond- 
ence includes  letters  of  the  king  of 
Jerusalem,  Ebed-Tob  by  name,  which 
means  "the  servant  of  the  Good  One," 
who  speaks  of  himself  in  the  very 
phrases  used  by  his  predecessor  Mel- 
chizedek (Heb.  7).  The  probability  is 
that  Melchizedek,  like  Chedorlaomer, 
was  the  common  name  of  a  race  or 
dynasty  of  priest-kings  ruling  over  that 
city.  He  is  employed  as  a  type  of 
Christ  in  the  iioth  Psalm  and  in  He- 
brews 7. 

How  does  the  king  of  Sodom  prob- 
ably the  successor  to  him  who  had  been 
slain  (10),  express  his  gratitude  to 
Abram  (21)?  What  is  Abram's  re- 
sponse (22-24)  ?  How  does  this  re- 
sponse show  that  Melchizedek  wor- 
shipped the  same  God  ?  What  elements 
of  character  does  it  show  in  Abram? 

3.  The  Second  Test  and  Reward  of 

Faith,  15: 1-6. 

"After  these  things"  Abram  might 
have  feared  that  the  defeated  warriors 
would  return  in  force  and  overwhelm 
him,  nor  is  it  improbable  that  misgiv- 
ings arose  as  to  relinquishing  the  spoil 
he  was  entitled  to  as  the  conqueror. 
But  God  could  deliver  him  from  fear 
in  the  one  case  and  make  up  to  him  the 
loss  in  the  other.  How  does  He  ex- 
press both  ideas  in  verse  i ? 

But  what  burdens  Abram  heavier 
than  either  of  these  things  (2)  ?  God 
promised  him  a  seed  to  inherit  Canaan, 


which  should  b^  multiplied  as  the  dust 
of  the  earth,  yet  he  was  going  hence 
childless.  He  who  should  be  possessor 
of  his  house  under  these  circumstances 
would  be  Dammesek  Eliezer  (R.  V.). 
Just  how  to  explain  this  is  difficult,  but 
Eliezer  was  his  steward,  and  oriental 
custom  may  have  entailed  the  posses- 
sions of  his  master  on  such  an  one 
where  no  natural  heir  existed.  We 
cannot  explain  this  but  would  call  atten- 
tion to  the  reply  of  Jehovah,  that  it  is 
not  an  adopted  son  he  shall  have  but 
a  supernatural  one  (4).  And  now  what 
does  Jehovah  do  to  Abram  (5)  ?  And 
what  does  He  ask  Abram  to  do?  And 
what  does  He  then  promise  him?  Was 
Abram's  faith  able  to  measure  up  to 
this  stupendous  declaration  (6)  ?  And 
in  what  did  this  faith  of  Abram  result 
to  him  (v.  6,  last  clause)  ?  These 
words, 

"counted    it   to    him    for    righteous- 
ness," 

reveal  a  fact  more  important  to  Abram 
personally  than  the  promise  of  a  seed, 
except  that  the  seed,  considered  as  the 
forerunner  and  type  of  Christ,  was  the 
only  ground  at  length  on  which  Abram 
might  be  counted  righteous.  To  under- 
stand these  words  is  vital  to  an  under- 
standing of  our  own  redemption,  and 
an  apprehension  of  the  Gospel. 

Abram  was  a  sinner,  born  into  a 
state  of  wrongness,  but  God  now  puts 
him  by  an  act  of  grace  into  a  state  of 
Tightness,  not  because  of  Abram's  right- 
eous character  but  on  the  ground  of 
his  belief  in  God's  word.  Nor  does 
this  righteous  state  into  which  he  is 
brought  make  it  true  that  thereafter  he 
is  without  a  flaw  in  his  character,  for  he 
is  guilty  of  much.  But  he  has  a  right 
standing  before  God,  and  because  of 
it  God  can  deal  with  him  in  time  and 
eternity  as  He  cannot  deal  with  other 
men  who  do  not  have  this  standing. 
The  significance  of  this  to  us  is  seen 
in  Romans  4 :  23-25,  which  you  are 
urged  to  read  prayerfully. 

The  question  is  sometimes  asked 
whether  Abram — and  for  that  matter, 
any  Old  Testament  saint — was  justified 
or  made  righteous  just  as  we  are  in 
these  days.  The  answer  is  yes,  and  no. 
They  were  made  righteous  just  as  we 
are  in  that  Christ  took  away  their 
guilt  on  the  cross  and  wrought  out  a 
righteousness  for  them,  but  they  were 
not  made  righteous  just  as  we  are  in 
that  they  knew  Christ  as  we  do.  Christ 
indeed  said  that  Abram  rejoiced  to 
see  His  day,  and  he  saw  it  and  was 
glad  (John  8:56),  but  this  does  not^ 
mean  that  he  saw  and  understood  what 
we  now  do  of  the  Person  and  finished 
work  of  Christ. 


26 


GENESIS 


15:7-16:6 


The  fact  is  this :  God  set  a  certain 
promise  before  Abram.  He  believed 
God's  testimony  concerning  it  and  was 
counted  righteous  in  consequence.  God 
sets  a  certain  promise  before  us,  and 
if  we  believe  God's  testimony  concern- 
ing it  we  are  counted  righteous  in  con- 
sequence. The  promise  to  Abram  was 
that  of  a  natural  seed  ;  the  promise  to 
us  in  that  of  salvation  through  Jesus 
Christ,  the  anti-type  of  that  seed.  We 
have  but  to  believe  His  testimony  con- 
cerning Jesus  Christ,  as  Abram  believed 
it  concerning  the  seed,  to  obtain  the 
same  standing  before  God  forever.  It 
is  not  our  character  that  gives  it  to  us, 
nor  does  our  change  of  standing  imme- 
diately produce  a  change  of  character, 
but  this  does  not  affect  the  standing, 
which  is  the  important  thing  because  the 
character  grows  out  of  it.  The  reward  of 
the  first  test  of  faith  brought  Abram  a 
country  (Gen.  12),  but  that  of  the  sec- 
ond brought  him  a  better  country,  that 
is,  a   heavenly   (Heb.    11:8-16). 

4.  The   Covenant  of  God,   15:7-12, 
17-21. 

In  what  words  does  God  now  identify 
Himself  and  renew  the  promise  of  the 
land  (7)  ?  Is  Abram  altogether  satis- 
fied about  the  land  (8)  ?  What  does 
God  tell  him  to  do  (9)  ?  What  now 
happens  to  Abram  (12)?  What  next 
takes  place  with  reference  to  the  sacri- 
fice (17)?  And  in  connection  with  this 
what  does  God  do  with  Abram?  How 
does  He  define  the  boundaries  of  His 
gift?  We  ought  to  say  that  "the  river 
of  Egypt,"  can  hardly  mean  the  Nile, 
although  some  so  regard  it.  Others 
think  it  is  that  wady  or  brook  of  Egypt 
lying  at  the  southern  limit  of  the  land 
of  Israel,  referred  to  in  Num.  34 :  5  ; 
Josh.   15:4,  and   Isaiah   27:12. 

The  strange  incident  recorded  here 
is  of  symbolic  importance.  Men  en- 
tered into  covenant  with  one  another 
in  this  way,  that  is,  they  would  slay  an 
animal,  divide  it  into  parts,  walk  up 
and  down  between  them  and  thus  sol- 
emnly seal  the  bond  they  had  made. 
Afterward  part  of  the  victim  would  be 
offered  in  sacrifice  to  their  gods,  while 
the  remainder  would  be  eaten  by  the 
parties  to  the  covenant.  It  was  the 
highest  form  of  an  oath.  God  thus  con- 
descended to  assure  Abram,  since  the 
smoking  furnace  and  burning  lamp, 
passing  between  the  pieces  and  doubt- 
less consuming  them,  typified  His  pres- 
ence and  acceptance  of  the  bond. 
Among  men  it  takes  two  to  make  a 
covenant,  but  not  so  here.  God  is 
alone  in  this  case,  and  asks  of  Abram 
nothing  in  return  but  the  repose  of  con- 
fidence in  His  faithfulness.  It  is  thus 
that  God  covenants  with  us  in  Christ. 


He   gives,   and   we  take.     He  promises, 
and  we  believe. 

But  dwelling  on  what  Abram  saw 
we  passed  over  what  he  heard,  and 
this  is  an  essential  part  of  God's  cove- 
nant with  him  (13-16).  What  did  He 
say  would  be  true  of  Abram's  seed  for 
a  while?  It  is  a  matter  of  dispute  how 
these  four  hundred  years  are  computed, 
but  Anstey's  Romance  of  Chronology 
says  that  Abraham's  seed  here  means 
Isaac  and  his  descendants  from  the 
time  of  the  weaning  of  the  former  when 
he  became  his  father's  heir,  to  the  date 
of  the  Exodus,  which  was  precisely  400 
years.  What  two-fold  promise  is  given 
Abram  personally  (15)?  What  partic- 
ular reason  does  God  give  for  the  delay 
in  possessing  Canaan  (16)  ?  "The  Amor- 
ite"  here  is  the  name  used  doubtless 
for  all  the  inhabitants  of  Canaan,  of 
which  they  were  a  chief  nation  and  a 
very  wicked  one.  The  long-suffering 
of  God  will  wait  while  they  go  on  fill- 
ing up  the  measure  of  their  iniquity, 
but  at  last  the  sword  of  divine  justice 
must  fall.  The  same  thing  happens 
with  sinners  in  general,  and  as  another 
says,  it  ought  to  embitter  the  cup  of 
their  pleasures. 

Questions. 

1.  What  corroborative  evidence  of 
the  historicity  of  Chapter  14  can  you 
name  ? 

2.  Recall  in  detail  what  has  been 
taught  or  suggested  about  Melchizedek. 

3.  How  would  you  explain  Genesis 
15:6? 

4.  Can  you  repeat  from  memory 
Romans  4  :  23-25  ? 

5.  In  a  word,  what  is  the  significance 
of  the  transaction  in  15  :  7-21  ? 

THE  TOKEN  OF  THE  COVENANT 

Chapters  16,  17 

Our  lessons  are  grouping  themselves 
around  the  great  facts  of  Scripture  as 
we  proceed,  and  while  we  are  omitting 
nothing  essential,  emphasis  is  laid  on 
the  strategic  points.  In  this  lesson  the 
point  is  the  token  of  the  covenant  God 
made  with  Abram,  but  there  are  other 
thoughts  leading  up  to  and  giving  occa- 
sion for  it. 

I.  Saral  and  Hagar,  16: 1-6. 

The  incident  we  now  approach  is  not 
creditable  to  Abram  or  his  wife,  but 
there  is  an  explanation  of  it.  At  least 
ten  years  had  elapsed  since  God  prom- 
ised a  seed  to  Abram  (compare  12:  12 
with  16:  16),  and  yet  the  promise  had 
not  been  realized.  Abram  had  been  a 
monogamist  until  now,  but  concubinage 
was  the  custom,  and  the  idea  impressed 
Sarai    that    the    delay    in    the    promise 


16:7-17:14 


GENESIS 


27 


might  mean  a  fulfillment  of  it  in  an- 
other way.  Might  it  be  that  they  should 
help  God  to  fulfill  it  ?  A  wise  teacher 
has  said  that  human  expediency  to  give 
effect  to  divine  promises  continues  still 
one  of  the  most  dangerous  reefs  on 
which  the  lives  of  God's  people  are 
wrecked.  The  result  might  have  been 
foreseen  so  far  as  Hagar's  treatment 
of  Sarai  is  concerned  (4),  but  the  lat- 
ter's  unfairness  towards  her  husband 
does  nothing  to  redeem  her  previous 
improper  conduct.  Abram's  action  (6) 
will  be  differently  judged  by  different 
people,  but  seems  consistent  with  the 
original  purpose  to  accept  of  Hagar 
not  as  on  equality  of  wifehood  with 
Sarai,  or  even  as  his  concubine,  but  as 
Lange  puts  it,  "a  supplementary  concu- 
bine of  his  wife." 

2.  The  Angel  of  the  Lord,  16:7-14. 
It  is  not  "an  angel"  of  the  Lord  here 

brought  before  us,  but  "The  Angel," 
an  expression  always  referring  to  the 
second  Person  of  the  Trinity.  He  as- 
sumes the  divine  prerogative  at  verse 
10,  and  is  identified  as  God  at  verse  13. 
It  is  no  objection  to  say  that  it  is  only 
Hagar  who  thus  identifies  Him,  not 
only  because  she  must  have  had  evi- 
dence of  His  identity,  but  because  the 
inspired  record  in  no  way  contradicts 
her.  While  this  Angel  is  Jehovah,  it 
is  remarkable  that  in  the  name  "Angel," 
which  means  "messenger"  or  "one 
sent,"  there  is  implied  a  distinction  in 
the  Godhead.  There  must  be  one  who 
sends  if  there  is  one  sent,  and  since 
the  Father  is  never  sent  but  always 
sends,  the  conclusion  is  that  "The  Angel 
of  the  Lord"  must  be  God  the  Son. 

Identify  on  the  map  "the  way  to 
Shur"  (7),  and  observe  that  Hagar 
was  departing  in  the  direction  of  her 
own  land.  Ishmael  means  "God  hear- 
eth."  Why  was  he  to  be  thus  called 
(11)?  What  character  and  experience 
are  prophesied  of  him  (see  R.  V.)  ? 
Where  was  he  to  dwell?  "In  the  pres- 
ence of  his  brethren"  seems  to  mean 
"over  against"  or  "to  the  east  of"  his 
brethren. 

3.  The  Covenant  Renewed,  17: 1-8. 

Abram's  disobedience  or  unbelief  as 
illustrated  in  the  matter  of  Hagar  kept 
him  out  of  fellowship  with  God  for 
fourteen  years  or  more.  (Compare  first 
verse  of  this  chapter  with  the  last  of 
the  preceding  one.)  What  takes  place 
after  so  long  a  time?  With  what  new 
name  does  God   introduce   Himself? 

The  Hebrew  here  is  "El  Shaddai." 
"El"  means  might  or  power,  and  "Shad- 
dai" means  a  shedder  forth  of  bounty. 
The  name  represents  God  as  the  all- 
bountiful  One,  and  comes  as  His  rev- 
elation of  Himself  to  Abram  just  when 


the  latter  needed  to  learn  that  the 
strength  of  God  is  made  perfect  in 
human  weakness.  Abram  sought  to  ob- 
tain by  his  own  energy  what  God  only 
could  give  him,  and  having  learned  his 
lesson  and  being  ready  to  give  himself 
to  God,  God  is  ready  to  give  Himself 
to  Abram  and  make  him  fruitful.  To 
quote  Jukes  here  :  "He  puts  something 
into  Abram  which  at  once  changes  him 
from  Abram  to  Abraham — something  of 
His  own  nature." 

But  what  is  required  of  Abram,  how- 
ever, before  this  (i)?  He  must  be 
"perfect,"  not  in  the  sense  of  sinless- 
ness,  impossible  to  mortal,  but  in  that 
of  doing  the  whole  will  of  God  as  it  is 
known  to  him.  And  on  that  condition 
what  promise  is  renewed  (2)  ?  It  is 
not  as  though  the  covenant  of  chapter 
15  had  been  abrogated  for  "the  gifts 
and  calling  of  God  are  without  re- 
pentance" (Ro.  11:29),  but  that  now 
the  first  step  is  to  be  taken  in  its  ful- 
fillment. What  new  attitude,  physically 
considered,  is  now  assumed  by  Abram 
in  his  intercourse  with  God  (3)  ?  What 
new  name  is  given  him,  and  its  mean- 
ing (5)  ?  How  does  the  promise  of 
verse  5  read  in  the  Revised  Version? 

Compare  the  promise  as  more  fully 
outlined  in  verses  6  to  8  for  features 
additional  to  those  previously  revealed. 
What  does  God  say  He  will  make  of 
him?  And  what  shall  come  out  of 
him?  Have  either  of  these  things  been 
said  before?  What  did  God  say  He 
would  establish,  and  with  whom,  and 
for  how  long?  What  is  new  here?  A 
father  of  many  nations  indeed  has  God 
made  Abraham,  if  we  consider  his  off- 
spring not  only  in  the  line  of  Isaac,  but 
of  Ishmael,  to  say  nothing  of  the  chil- 
dren born  to  him  by  Keturah,  subse- 
quently to  come  before  us. 

These  nations  include  the  Jews,  Ara- 
bians, Turks,  Egyptians,  Afghans,  Mo- 
roccans, Algerians,  and  we  know  not 
how  many  more.  But  we  are  not  to 
vinderstand  the  covenant  as  established 
with  all  of  these  but  only  with  the 
Jews  of  Israel,  as  descendants  of  Isaac. 
Isaac  is  the  seed  of  Abraham  in  mind 
here,  and  of  course  his  anti-type,  Jesus 
Christ,  is  the  seed  ultimately  in  mind. 
Keeping  this  latter  point  in  view,  there- 
fore, the  seed  includes  more  than  Israel 
after  the  flesh,  since  it  takes  in  all  who 
believe  on  Jesus  Christ,  whether  Jews 
or  Gentiles  (Gal.  3  :  29).  Peculiar  priv- 
ileges belong  to  each,  but  their  origin 
is  the  same. 

4.  The  Covenant  Token,  17:9-14. 

It  is  in  dispute  whether  circumcision 
was  original  with  Abraham  and  his  de- 
scendants, or  had  been  a  custom  in 
other    nations,    though    of    course    for 


28 


GENESIS 


17:15-18:33 


other  reasons  in  their  case.  Neverthe- 
less, as  Murphy  reminds  us,  "the  rain- 
bow was  chosen  to  be  the  sign  of  the 
covenant  with  Noah  though  it  may  have 
existed  before,  so  the  prior  existence 
of  circumcision  does  not  render  it  less 
fit  to  be  the  sign  of  the  covenant  with 
Abraham,  or  less  significant."  And  he 
adds :  "It  was  the  fit  symbol  of  that 
removal  of  the  old  man  and  that  re- 
newal of  nature  which  qualified  Abra- 
ham to  be  the  parent  of  the  holy  seed." 
To  what  extent  was  it  to  be  carried  out 
among  the  males?  What  was  the  pen- 
alty for  its  omission  (id)  ?  This  cut- 
ting off  of  the  people  from  the  cove- 
nant did  not  mean  physical  death,  but 
exclusion  from  all  their  blessings  and 
salvation,  an  even  more  serious  judg- 
ment, since  in  the  end  it  denoted  the 
endless  destruction  and  total  ruin  of 
the  man  who  despised  God's  covenant. 
To  despise  or  reject  the  sign  was  to 
despise  and  reject  the  covenant  itself 
(see  verse  5,  last  clause).  A  serious 
thought  for  the  professing  Christian 
who  neglects  to  observe  both  parts  of 
the  obligation  in  Romans  10:9,  10. 

5.  The  Promise  Concerning  Sarah, 

17:15-27. 

How  is  the  name  of  Sarai  changed 
at  this  point  (15)?  God  had  never 
promised  she  should  be  a  mother,  and 
Ishmael,  now  thirteen  years  old,  had 
doubtless  been  recognized  through  the 
whole  encampment  as  his  father's  heir. 
But  now  what  distinct  promise  does 
God  give  concerning  her  (16)?  How 
is  it  received  by  Abraham  (17)?  This 
laughter  of  Abraham  was  the  exultation 
of  joy  and  not  the  smile  of  unbelief. 
In  this  connection  note  that  Isaac 
means  "laughter,"  and  also  that  it  is 
with  him,  and  not  Ishmael,  that  the 
covenant  is  to  be  established  everlast- 
ingly. 

Are  you  not  pleased  that  Abraham 
should  have  thought  of  Ishmael  as  he 
did  (18)?  "Ishmael  as  an  Arab  of  the 
desert,  with  his  descendants,  does  not 
make  much  of  a  figure  among  the  ria- 
tions  of  the  earth  until  we  consider  him 
as  the  ancestor  of  Mohammed.  It  is 
estimated  that  he  holds  one  hundred 
and  fifty  millions  of  the  inhabitants  of 
the  world  subject  to  his  spiritual  sway, 
which  indicates  that  Ishmael  still  lifts 
his  head  aloft  among  the  great  founders 
of  empires,  and  in  the  moral  sphere 
greater  than  them  all." 

Questions. 

1.  How  do  God's  people  sometimes 
wreck  their  lives,  as  illustrated  in  this 
lesson? 

2.  How  does  this  lesson  afford  an- 
other foreshadowing  of  the  doctrine  of 
the  Trinity? 


3.  Give  the  meaning  of  the  name 
"Almighty  God." 

4.  Name  some  of  the  nations  pro- 
ceeding from  Abraham. 

5.  Whom  does  "the  seed"  of  Abra- 
ham  include? 

6.  How  does  this  lesson  impress  us 
with  the  importance  of  confessing 
Christ  ? 

7.  Where  in  this  lesson  have  we  a 
kind  of  parallel  to  Luke  24  :  41  ? 

8.  What  distinguished  descendant  of 
Ishmael  can  you  name? 

LOT'S  AFTEEMATH 

Chapters  18,  19 

We  have  almost  forgotten  Lot,  but 
he  is  not  having  a  happy  time  in  the 
land  of  his  choice.  The  Sodomites 
have  learned  nothing  by  experience, 
and  are  increasing  in  iniq  :ity  and  rip- 
ening for  judgment.  The  facts  in  chap- 
ter 18  introduce  the  story  of  the  climax 
in  their  case. 

1.  A  Second  Theophany,  18: 1-15. 

The  word  "Lord"  in  verse  i  is  in  cap- 
itals, another  manifestation  of  the  sec- 
ond Person  of  the  Godhead  as  in  the 
case  of  "the  Angel  of  the  Lord"  in  the 
last  lesson.  Compare  also  13  :  18,  and 
notice  that  Abraham  is  still  at  Hebron, 
about  twenty  miles  south  of  Jerusalem, 
where  he  had  settled  perhaps  twenty- 
five  years  prior  to  this  time.  We  may 
judge  this  by  the  fact  that  when  he  had 
become  separated  from  Lot  the  latter 
was  unmarried,  but  now,  as  chapter  19 
indicates,  had  a  family  including  mar- 
ried daughters.  Keep  giving  attention 
to  the  map  in  these  historical  studies, 
as  it  will  be  found  increasingly  bene- 
ficial as  we  proceed. 

In  what  form  does  Jehovah  seem  to 
have  appeared  to  Abraham  (2)  ?  How 
are  the  other  two  "men"  identified  ? 
(19:  I,  R.  V.)  Abraham's  action  in 
running  to  meet  and  show  hospitality 
to  these  travelers  shows  that  he  did  not 
know  their  true  nature,  but  yet  there 
was  something  about  them  which  he 
recognized  as  unusual.  NoLice,  for  ex- 
ample, his  address  in  verse_3. 

How  does  the  speaker  in  verse  10 
identify  himself  with  Jehovah?  What 
do  you  think  of  Sarah's  laughter  in 
verse  13  as  compared  with  that  of  Abra- 
ham in  the  last  lesson?  In  the  light  of 
the  context  does  it  express  confidence 
or  doubt   (13-15) ? 

2.  A  Great  Prayer,  18: 16-33. 

Abraham's  prayer  is  the  first  pro- 
longed supplication  recorded  in  the 
Bible,  and  suggests  several  thoughts 
upon  the  subject.  (i)  The  duty  and 
privilege    of    intercessory    prayer,    for 


19:1-38 


GENESIS 


29 


Abraham  was  now  asking  for  others, 
not  himself.  (2)  The  source  and  in- 
spiration of  prayer,  which  in  this  case 
is  the  revealed  purpose  of  God  con- 
cerning Sodom.  He  who  knows  God's 
purposes  prays  in  harmony  with  them 
and  thus  finds  abundant  food  for  pray- 
er ;  but  to  learn  His  purpose  one  must 
listen  to  His  voice  in  His  VV^ord.  (3) 
The  value  of  argument  in  prayer.  See 
how  Abraham  pleads  the  holy  and  just 
dealings  of  God  !  But  to  be  possessed 
of  arguments  one  needs  to  be  familiar 
with  what  God  is  and  what  He  says — 
another  reason  for  searching  His  re- 
vealed Word.  (4)  The  right  of  impor- 
tunity in  prayer.  God  is  not  displeased 
to  have  us  press  our  cause,  but  expects 
us  to  do  so,  and  frequently  answers  ac- 
cording to  our  earnestness.  (5)  The 
efficacy  of  prayer,  for  Abraham  received 
his  real  desire,  the  deliverance  of  Lot, 
even  though  Sodom  itself  was  not 
saved. 

How  is  Jehovah  discriminated  from 
the  two  "men"  at  verses  16  and  17? 
What  reason  is  given  for  His  readiness 
to  reveal  His  purpose  to  Abraham 
(18)?  Read  verse  19  in  the  Revised 
Version  and  observe  that  Abraham's 
faithfulness  to  God,  resulting  in  the 
fulfillment  of  God's  promise  to  him, 
was  itself  of  grace.  Jehovah  says :  "I 
have  known  him  to  that  end,"  which  is 
the  same  as  saying :  "The  purpose  I 
have  in  calling  and  blessing  Abraham 
is  to  keep  him  faithful  that  I  may  bring 
upon  him  that  which  I  have  promised." 
Here  is  food  for  prayer  surely,  that 
God  might  know  us  as  He  knew  Abra- 
ham ;  and  perhaps  one  reason  He  re- 
vealed this  dealing  of  His  with  Abra- 
ham is  to  stimulate  us  thus  to  plead. 

How  strangely  verse  21  sounds, 
bringing  to  mind  Genesis  11:5,  the 
note  on  which  please  again  read.  Per- 
haps in  this  case  the  words  were  spok- 
en by  Jehovah  in  Abraham's  hearing. 
They  suggest  His  fairness  in  dealing 
with  the  wicked,  for  (speaking  after 
the  manner  of  men)  He  will  not  act 
on  hearsay _  evidence,  but  learn  the 
facts  for  Himself.  He  will  send  spe- 
cial messengers  to  report  to  Him,  who, 
alas  !  obtain  all  the  evidence  they  need. 
Does  Jehovah  Himself  visit  Sodom? 
What,   in  a  sense,   prevented   Him  ? 

3.  The  Sodom  Mob,  19:1-11. 

What  leads  to  the  belief  that  Lot  did 
not  recognize  the  nature  of  his  visitors 
(2,  3)?  (Compare  Hebrews  13:2.) 
The  following  verses  show  that  the 
Sodomites  sought  acquaintance  with 
these  supposed  men  for  those  vile  pur- 
poses which  have  ever  been  associated 
with  the  name  of  their  city.  It  was  for 
this  that   Lot,   at  the  risk   of  his  life. 


came  to  their  defense,  for  the  duty  of 
protecting  a  guest  has  always  been  ac- 
counted among  orientals  as  the  most  sa- 
cred obligation.^  Lot's  offer  concerning 
his  daughters  is  inexplicable,  and  yet 
it  shows  what  Sodom  had  done  for 
him.  How  does  verse  9  show  Lot's  un- 
popularity with  his  neighbors?  What 
suggests  that  he  had  testified  against 
them?  (Read  here  2  Peter  2:6-9.) 
Who  rescued  Lot,  and  how  (10)  ?  What 
physical  judgment  was  visited  upon  his 
antagonists  (11)  ? 

4.  Lot's  Escape,  19:12-26. 

How  does  verse  12  illustrate  our  re- 
sponsibility for  the  salvation  of  our 
relatives?  And  verse  14  the  indiffer- 
ence with  which  they  often  hear  our 
testimony?  How  does  verse  16  illus- 
trate the  preventing  grace  of  God  to 
lost  sinners?  What  elements  of  Lot's 
character  are  illustrated  in  verses  18- 
20?  How  does  verse  30  show  his  folly 
a  second  time  in  selecting  an  abiding 
place?  How  do  verses  21  and  22  show 
God's  regard  for  the  people  of  His 
choice,  notwithstanding  their  unworthi- 
ness?  The  prophets  of  the  Old  and 
Nevv  Testaments  speak  of  tribulation 
coming  upon  the  earth  at  the  close  of 
this  age  such  as  was  never  seen  before, 
but  they  speak  also  of  the  deliverance 
of  the  saints  out  of  it  and  a  removal 
of  them  by  translation  (i  Thess.  4:  13- 
18)  before  the  judgments  fall  (Rev.  3  : 
10  to  7:  14,  etc.),  and  this  dealing  with 
Lot  illustrates  it  in  certain  ways.  By 
what  means  were  Sodom  and  Gomor- 
rah destroyed?  "Overthrew,"  verse  25, 
indicating  upheavals  and  submersions 
of  the  ground,  perhaps  the  result  of 
natural  causes,  but  under  divine  con- 
trol. The  explosion  of  gas  might  ac- 
count for  it  when  the  soil,  soaked  with 
bitumen,  would  easily  convey  the  fire 
until  all  the  cities  were  destroyed.  It 
used  to  be  thought  that  the  Dead  Sea 
covered  the  site  of  these  ciies,  but  this 
opinion  is  now  contradicted. 

What  judgment  befell  Lot's  wife,  and 
why?  Her  motives  for  looking  back 
are  not  hard  to  conceive  and  we  need 
not  dwell  upon  them  now,  but  observe 
how  Jesus  applies  this  circumstance  to 
the  end  of  the  age  (Luke  17:31-33), 
and  note  that  He  thus  not  only  warns 
us  concerning  that  period  but  guaran- 
tees the  authenticity  of  this  whole  story. 

5.  Origin  of  the  Moabites  and  the 

Ammonites,   19:  30-38. 

It  must  not  be  supposed  that  the  con- 
duct of  Lot's  daughters  recorded  here 
is  endorsed  by  God  because  of  that  fact. 
Its  record  is  an  incidental  evidence  of 
the  truth  of  the  Bible,  for  an  imposter 
palming  off  a  so-called  revelation  would 


30 


GENESIS 


Chs.  20,  21 


have  omitted  such  a  circumstance  re- 
flecting upon  them  whom  God  in  His 
mercy  had  separated  unto  Himself.  The 
purpose  of  the  record  is  doubtless  to 
give  us  the  origin  of  the  Moabites  and 
the  Ammonites,  who  figure  so  largely 
at  a  later  time  as  the  implacable  en- 
emies of  Israel,  whose  vile  character 
is  here  foreshadowed.  They  ultimately 
met  the  fate  at  God's  hands  which  their 
history  deserved. 

ABRAHAM  AT  GEEAE 
Chapters  20,  21 

Why  Abraham  took  the  journey  in 
verse  i  is  not  stated,  but  perhaps  to 
better  his  pasturage,  for  he  remained 
in  the  vicinity  for  some  time  (21  :  34). 
Why  he  employed  the  same  subterfuge 
about  Sarah  as  before  also  is  not  stated 
except  in  a  general  way  (12),  but  it 
resulted  as  it  did  then  (2).  The  chap- 
ter illustrates  certain  principles  of 
God's  dealings  Tvith  different  men: 

(i)  Imputed  righteousness,  while  in- 
stantaneously g-ving  man  a  right  stand- 
ing before  God,  does  not  make  that  man 
instantaneously  righteous  in  his  own 
character.  If  it  did,  Abraham  would 
not  have  been  guilty  of  this  falsehood, 
if  it  were  such. 

(2)  God  can  reveal  Himself  to  the 
heathen  as  clearly  as  to  one  of  His 
own  people.  Abimelech  had  no  doubt 
that  he  had  received  a  revelation  from 
the  God  of  Abraham. 

(3)  The  sin  of  a  heathen  is  against 
God,  no  matter  what  religion  he  pro- 
fesses or  what  gods  he  worships — "I 
withheld  thee  from  sinning  against 
Me." 

(4)  God  is  the  conservator  of  His 
own  truth,  and  man  cannot  be  trusted 
with  it.  Twice  has  He  interposed 
against  Abraham  himself  for  the  pro- 
tection of  his  wife,  in  whom  were  de- 
posited the  hopes  of  the  whole  human 
race.  These  hopes  would  have  been 
disappointed  if  Abraham  had  controlled 
them    (Psalm    105:13-15). 

(5)  Natural  graces  of  disposition  are 
not  a  ground  of  acceptance  with  God. 
Abimelech  commends  himself  to  us  by 
his  expostulation  with  Abraham  (9-10), 
his  restoration  of  Sarah  and  his  gen- 
erous treatment  of  both  (14-16),  and 
yet  it  is  Abraham  (whose  conduct  suf- 
fers by  comparison)  and  not  Abimelech 
who  has  the  privilege  and  power  of  in- 
tercession— "He  is  a  prophet,  and  he 
shall  pray  for  thee,  and  thou  shalt 
live"   (7). 

(6)  God  deals  with  His  own  people, 
those  to  whom  His  righteousness  is  im- 
puted, on  a  different  principle  from  that 
on  which  He  deals  with  others.  Abra- 
ham suffers  no  punishment  for  this  re- 


peated offense,  although  in  the  course 
of  his  life  he  had  his  share  of  chastise- 
ments and  corrections,  but  God  is  deal- 
ing with  him  not  as  a  criminal  before  a 
judge,  but  as  a  child  before  a  loving 
father. 

Abraham  and   Abimelech  in   Cov- 
enant, 21: 22-34. 

The  circumstance  in  this  section  be- 
longs to  that  of  the  previous  one,  al- 
though it  seems  to  have  taken  place  at 
a  later  time  and  subsequent  to  the  birth 
of  Isaac.  Notice  how  God  blessed 
Abraham  in  such  a  way  as  to  glorify 
Himself  (22),  and  recall  the  teaching 
in  an  earlier  lesson  that  this  was  His 
purpose  in  the  whole  history  of  Israel, 
which  their  disobedience  at  the  present 
time  has  defeated.  Abraham  must 
have  had  much  influence  and  power  for 
Abimelech  to  have  found  it  worth  while 
to  make  a  covenant  with  him  (23),  but 
his  "kingdom"  was  very  likely  limited 
to  the  city  of  Gerar  and  the  surround- 
ing territory.  Abraham  takes  advantage 
of  the  occasion  to  present  a  claim  for 
damages,  as  we  would  sa/  (25),  and 
serious  damages,  too,  when  we  reflect 
on  the  value  of  wells  in  an  oriental 
country  to  the  possessor  of  sheep  and 
cattle.  In  verses  27-30  we  have  a  repe- 
tition of  the  transaction  in  chapter  15. 
"Beer-sheba"  means  "the  well  of  the 
oath."  This  now  becomes  the  dwelling 
place  of  Abraham  for  some  time  (34). 
What  new  name  is  ascribed  to  God  in 
this  verse  ? 

Questions. 

1.  How  does  this  lesson  teach  that 
the  ground  of  our  righteousness  is  ob- 
jective rather  than  subjective? 

2.  What  encouragement  does  it  af- 
ford in  preaching  the  Gospel  to  the  un- 
saved ? 

3.  How  does  it  illustrate  God's  faith- 
fulness to  His  promises? 

4.  How  does  it  exhibit  the  difference 
between  the  natural  and  the  spiritual 
man? 

5.  Can  you  find  here  an  illustration 
of  Matthew  5:16? 

FEOM  THE  BIETH  OF  ISAAC  TO 

THE  DEATH  OF  SAEAH 

Chapters  21-23 

I.  The  Bondwoman  and  Her  Son, 
21. 

There  is  little  requiring  explanation 
in  this  chapter,  but  verses  9-13  should 
not  be  passed  without  a  look  at  Gal.  4 : 
21-31.  Christians  are  the  spiritual  seed 
of  Abraham,  and  those  who  would  sup- 
plement faith  in  Christ  by  the  works  of 
the  law  are  the  children  of  the  bond- 


Chs.  22,  23 


gp:nesis 


31 


woman,  who  have  no  place  with  the 
children   of  the  promise. 

God,  however,  is  not  unmindful  of 
Hagar  and  Ishmael,  nor  of  His  prom- 
ise to  Abraham  concerning  the  latter. 
Although  the  blessing  on  the  nation  is 
not  to  flow  down  through  them,  yet 
they  are  not  precluded  from  partaking 
of  it  when  it  comes.  Abraham,  there 
can  be  little  doubt,  followed  the  steps 
of  Ishmael  with  deep  interest,  although 
at  the  moment  appearances  are  not  that 
way.  He  was  probably  included  in  the 
gifts  spoken  of  at  25  :  6,  while  his  pres- 
ence at  his  father's  obsequies  (25  :  9) 
shows  that  the  bond  of  affection  be- 
tween them  was  not  broken. 

We  know  little  of  Ishmael's  subse- 
quent life  except  that  gathered  from 
21;  :  12-18,  but  the  presumption  is  that 
he  afterward  abandoned  the  religion 
of  his  father,  since  his  descendants  pre- 
served no  trace  of  it  except  the  rite  of 
circumcision. 

2.  Abraham's  Hardest  Test,  22. 

The  shock  communicated  to  Abraham 
by  this  command  may  have  been  quali- 
fied by  the  fact  that  the  sacrifice  of 
human  beings,  and  even  one's  own  chil- 
dren, was  not  unknown  to  heathenism  ; 
but  this  could  not  have  explained  his 
patient  obedience  had  it  not  been  for 
that  faith  mentioned  in  Hebrews  11: 
17-19.  He  knew  that  God's  honor  and 
faithfulness  were  involved  in  the  pres- 
ervation or  renewal  of  the  life  of  Isaac, 
and  reposed  confidently  in  that  fact. 
Indeed,  there  is  reason  to  believe  from 
verse  8  that  he  foresaw  the  very  means 
by  which  God  would  interpose  for  his 
son. 

That  verse  is  a  beautiful  foreshadow- 
ing of  the  substitutionary  work  of 
Christ.  Transpose  the  emphasis,  and 
we  learn  (i)  that  God  is  the  source  or 
originator  of  our  salvation  through 
Christ — "God  will  Himself  provide  a 
lamb" ;  (2)  that  God  had  as  much 
necessity  for  Christ  as  we,  on  the  sup- 
position that  He  purposed  to  redeem 
us — "God  will  provide  Himself  a  lamb"  ; 
(3)  that  God  is  the  provision  as  well 
as  the  provider — "God  will  provide 
Himself,"  i.  e.,  He  is  the  lamb ! 

Note  two  or  three  other  interesting 
things:  (i)  that  Solomon  built  the 
temple  to  Jehovah  on  Mt.  Moriah  (2 
Chron.  3:1),  and  that  the  eternal  Fa- 
ther afterward  sacrificed  His  only  be- 
gotten Son  in  the  same  place  ;  (2)  this 
circumstance  of  the  sacrifice  of  the 
Son  of  God  for  the  sins  of  men  silences 
the  charge  of  infidelity  that  it  was  bar- 
barous for  God  to  command  Abraham 
to  sacrifice  Isaac.  If  it  was  not  bar- 
barous for  God  to  sacrifice  Christ, 
neither  was  it  barbarous  that  it  should 


have  been  prefigured  in  the  history  of 
Abraham ;  (3)  Isaac  himself  becomes 
a  notable  type  of  Christ,  especially  in 
the  meek  and  submissive  spirit  shown 
throughout,  and  when  we  remember 
that  although  called  a  "lad"  he  was  pre- 
sumably 25  years  old  at  this  time  (com- 
pare here  John   10:  18). 

What  new  name  of  God  is  suggested 
by  this  event  (14)?  This  means  "Je- 
hovah will  see"  or  "Jehovah  will  pro- 
vide." How  does  God  now  further  con- 
firm His  promise  and  covenant  (16)? 
Note  the  marginal  references  to  Ps. 
105:9,  Luke  1:73,  Heb.  6:13,  14. 
What  additional  promise  or  prediction 
is  now  added  to  the  original  one  (17)  ? 
The  "gate"  of  ancient  citiej  being  the 
strongest  part  of  the  wall  and  the  most 
stoutly  defended,  to  possess  it  was  to 
possess  the   city  itself. 

Do  not  pass  this  lesson  without  ob- 
serving how  Abraham  showed  his  faith 
by  his  works  (James  2:21-24).  "All 
our  righteousnesses  are  as  filthy  rags 
(Is.  64:6)  as  a  ground  of  merit  be- 
fore God,  but  as  the  fruit  of  our  faith 
obedience  is  of  great  price.  Abraham's 
faith  without  the  works  of  obedience 
would  have  been  a  lie,  while  his  work 
without  faith  would,  in  this  case,  have 
been  a  sin.  The  virtue  of  this  act  con- 
sisted in  the  fact  that  he  obeyed  God." 

3.  The  Cave  of  Machpelah,  23. 

That  Sarah  should  have  died  not  in 
Beersheba  but  in  Hebron,  and  that 
Abraham  should  have  "come"  to  mourn 
for  her,  are  facts  which  the  record  no- 
where explains ;  but  the  chapter  af- 
fords an  insight  into  the  customs  of 
the  orientals  of  this  period.  For  "the 
children  of  Heth"  compare  10:  15,  etc. 
It  will  be  seen  by  verse  10  that  these 
people  were  the  Hittites  whom  Joshua 
(1:4)  mentions  as  occupying  a  great 
territory  in  that  day,  of  whom  the 
Egyptian  and  Assyrian  monuments 
speak  as  a  cultured  and  powerful  na- 
tion of  antiquity,  although  until  recently 
critics  were  disposed  to  say  that  they 
never  existed  because  secular  history 
had  lost  sight  of  them. 

Let  it  not  be  supposed,  however,  that 
the  courteous  formality  of  this  occa- 
sion meant  that  Ephron  intended  to 
give  Abraham  the  field  for  nothing.  It 
was  the  oriental  way  of  raising  the 
price,  so  that  in  the  end  Abraham  paid 
many  times  its  value.  Four  hundred 
shekels  of  silver  were  equal  to  about 
$240  of  our  money,  the  value  of  which 
at  that  time  would  be  five  or  ten  times 
as  much. 

Questions. 

I.  Give  book  and  chapter  of  the  New 
Testament  which  refer  allegorically  to 
Sarah  and  Hagar. 


32 


GENESIS 


24:1-67 


2.  Give  book  and  chapter  which  show 
Abraham's   faith   in  the   resurrection. 

3.  In  what  three  ways  does  verse  8 
of  chapter  22  foreshadow  the  work  of 
Christ  ? 

4.  What  three  events  are  associated 
with  Mt.  Moriah? 

5.  Give  chapter  and  verse  which 
speak  of  Abraham's  fruit  of  faith. 

FROM  THE  MARRIAGE  OF  ISAAC 
TO  THE  DEATH  OF  ABRAHAM 

Chapters  24-25 

Traveling  facilities  were  limited  in 
Abraham's  time,  so  that  communica- 
tions between  families  separated  by 
long  distances  were  few  and  far  be- 
tween. But  he  seems  to  have  gotten 
news  from  his  brother's  home  some- 
time after  the  birth  of  Isaac,  as  re- 
corded at  the  close  of  c.  22,  a  circum- 
stance linking  that  chapter  to  the  one 
we  are  now  considering. 

I.  Selecting  the  Bride,  24: 1-52. 

Notice  the  preparation  made  by  Abra- 
ham for  Isaac's  marriage  (1-9),  the 
oath  he  administers  to  his  servant,  the 
condition  he  exacts,  the  prohibition  he 
places  upon  him,  the  assurances  he 
gives  him,  the  exemption  he  grants.  It 
may  not  at  first  appear  why  Abraham 
is  so  solicitous  that  Isaac's  wife  shall 
be  taken  from  his  own  people  rather 
than  the  Canaanites,  since  both  were 
idolaters.  But  the  evil  traits  of  the 
Canaanites,  which  afterwards  caused 
them  to  be  driven  out  of  the  land,  must 
have  been  apparent  to  Abraham  even 
then  ;  moreover  there  may  have  been 
something  in  his  people  on  the  other 
side  of  the  Euphrates  making  them 
more  amenable  to  the  purposes  of  God 
with  reference  to  the  coming  Seed,  in 
whom  all  the  families  of  the  earth 
should  be  blessed.  But  it  is  always  to 
be  kept  in  mind  that  Abraham  was 
under  the  guidance  of  God,  and  that 
there  was  more  than  man's  wisdom  or 
foresight  in   this  transaction. 

Notice  the  preparation  made  by  the 
servant  for  his  journey  (10-14),  and 
observe  that  the  gifts  were  a  dowry  for 
the  expected  bride,  to  be  paid,  however, 
in  accordance  with  oriental  custom,  not 
to  her  but  to  her  father.  How  does 
the  servant  show  his  knowledge  of  the 
true  God?  How  does  his  prayer  illus- 
trate Prov.  3:5,  6?  And  yet  there  is 
another  side  to  the  matter,  for  it  is  ill- 
advised  to  leave  the  decisions  of  life 
to  the  arbitrament  of  signs,  and  griev- 
ous errors  have  arisen  from  accrediting 
God  with  the  outcome  of  them.  "When 
we  have  the  Word  of  God,  the   Spirit 


of  God  and  the  providences  of  God  for 
our  guides,  and  the  throne  of  grace 
open  to  our  appeals,  it  is  expected  and 
doubtless  salutary  that  we  bear  the  re- 
sponsibility of  our  own  decisions  in 
difficult  places."  Indeed,  we  are  likely 
to  show  more  reverence  for  and  con- 
fidence in  God's  guidance  in  this  way 
than  in  the  other. 

Notice  the  facts  about  Rebekah  in 
vv,  15-28. 

Notice  the  servant's  faithfulness  in 
vv.  29-52.  Do  we  get  a  touch  of 
Laban's  character  in  vv.  30,  31  ?  How 
does  it  impress  you?  How  does  the 
servant  testify  to  Abraham  and  his  son 
in  vv.  35,  36?  What  is  the  result  of 
the  embassy  so  far  as  the  father  and 
brother  of  Rebekah  are  concerned? 
Which  of  the  two  seems  to  assume  the 
more  importance? 

2.  Accepting  the   Husband,   24:53- 

61. 

Notice  the  additional  gifts  now  pre- 
sented to  Rebekah.  But  who  else  are 
also  remembered?  What  objection  is 
interposed,  by  whom,  and  why?  Who 
settles  the  question,  and  how?  What 
blessing  is  pronounced  upon  her?  Do 
you  think  it  has  been,  or  will  be,  ful- 
filled ? 

3.  The  Marriage  Rite,  24:62-67. 

Notice  how  Isaac  is  represented  in 
v.  63.  Was  he  thinking  about  his  bride? 
Notice  the  action  of  Rebekah,  which 
was  an  indication  of  the  inferiority  to 
men  with  which  women  were  then  re- 
garded. It  would  have  been  improper 
for  Rebekah  to  have  approached  her 
future  husband  either  unveiled  or  rid- 
ing, instead  of  walking.  What  title  did 
the  servant  give  to  Isaac,  and  what  re- 
port did  he  make  to  him?  In  what  did 
the  wedding  ceremony  consist  ?  What 
must  have  been  the  significance  to  the 
whole  camp  in  this  act  of  Isaac  in 
bringing  Rebekah  "into  his  mother 
Sarah's  tent"?  Did  it  not  show  that 
she  had  now  come  into  that  place  of 
importance  and  authority  theretofore 
occupied  by  Sarah,  and  belonging  by 
right  to  her,  who  was  the  recognized 
wife  of  the  head  of  the  clan? 

4.  The  Symbolism  of  the  Transac- 

tion, 

We  have,  in  this  beautiful  story,  a 
striking  type  of  the  union  between 
Christ  and  His  bride,  the  Church ; 

(i)  Abraham  arranged  the  marriage 
for  Isaac,  and  so  the  Father  has  made 
the  marriage  for  Christ  (Matt.  22:1, 
2);  ^ 

(2)  The   servant   selected   the  bride, 


25:1-26:33 


GENESIS 


33 


and    so    the    Holy    Spirit   calls   out   the 
Church    (i    Cor.   6:ii;    12:3,    13); 

(3)  The  plan  of  the  servant  was  sim- 
ply to  tell  who  his  master  was,  and  how 
he  had  honored  his  son,  and  so  the 
Holy  Spirit  takes  the  things  of  Christ 
and  shows  them  unto  us  (John  15:26; 
16:  13-15). 

See  further  the  free  agency  of  the 
bride  in  accepting  Isaac,  and  the  ex- 
pression of  her  purpose  in  the  words  "I 
will  go" ;  also,  the  separation  from 
loved  ones,  but  the  compensation  ioi 
all  in  anticipation. 

Observe,  as  well,  Isaac's  coming  out 
to  meet  her  in  the  eventide,  with  its 
suggestion  of  Christ's  return  for  His 
Church  at  the  close  of  the  present  age 
(John  14:1-3);  and  even  his  leading 
Rebekah  into  his  mother's  tent,  how  it 
foreshadows  the  place  of  authority  and 
glory  the  Church  shall  have  when  she 
reigns  with  Christ  over  the  millennial 
earth.  (Matt.  19:28;  i  Cor.  6:2; 
Col.  3:4;    Rev.  20  :  4-6.) 


JACOB  AND  ESAU 
Chapters  25-27 


5.  The  Death  of  Abraham,  25:  i-io. 

It  is  presumable  that  Abraham's  re- 
lationship to  Keturah  was  entered 
into  sometime  before  the  marriage  of 
Isaac,  and  indeed  it  may  have  been  be- 
fore his  birth.  This  seems  probable, 
since  v.  6,  as  well  as  i  Chron.  i  :  32, 
speaks  of  her  as  his  concubine,  and  not 
his  wife.  The  occasion  for  the  allu- 
sion to  the  matter  is  suggested  by  the 
servant's  remark  in  the  preceding  chap- 
ter concerning  the  possessions  of  Isaac 
(compare  24:  36  with  25  :  5).  In  other 
words,  the  gifts  to  the  offspring  of 
Keturah  and  the  settlement  of  the  lat- 
ter in  the  east  were  matters  that  had 
been  attended  to  before  the  marriage 
of  Isaac  and   Rebekah. 

Note  the  age  of  Abraham  (7),  and 
the  way  in  which  his  departure  from 
this  life  is  designated  (8).  affording  an 
intimation  of  the  conscious  and  sentient 
condition  of  the  dead  while  awaiting 
the  resurrection  of  their  bodies. 

Questions. 

1.  What  connection  do  you  see  be- 
tween chapters  22  and  24? 

2.  Can  you  give  any  reasons  for  Abra- 
ham's solicitude  about  the  wife  of 
Isaac? 

3.  Can  you  quote  from  memory  Prov- 
erbs 3:5,  6  ? 

4.  Can  you  name  four  or  five  fea- 
tures in  which  the  marriage  of  Isaac 
and  Rebekah  symbolizes  the  union  of 
Christ  and  His  Church? 

5-  Recall  three  or  four  features  in 
which  Abraham's  life-story  illustrates 
Romans  4  :  20,  last  clause. 


I.  The    Defrauded    Birthright,    25: 
19-34- 

As  we  read  the  introductory  part  of 
this  chapter,  we  are  impressed  that 
many  of  the  mothers  of  the  notable 
men  of  the  Bible  were  for  a  long  while 
childless  :  Sarah,  Rebekah,  Rachel,  and 
the  mothers  of  Samson,  Samuel  and 
John  the  Baptist.  Was  this  that  their 
faith  might  be  proved?  We  wonder, 
too,  what  is  meant  by  the  statement 
that  Rebekah  "went  to  inquire  of  Jeho- 
vah." There  seems  to  have  been  some 
way,  even  in  that  early  time,  by  which 
individuals  could  communicate  with 
God.  As  Abraham  was  a  prophet,  and 
living  not  far  from  her,  it  has  been 
suggested  that  she  may  have  gone  to 
inquire  of  the  Lord  through  him. 

In  considering  v.  23,  be  careful  not 
to  charge  God  with  partiality  in  the 
choice  of  Jacob,  and  it  will  save  us 
from  so  doing  if  we  remember  that  (i) 
on  the  natural  plane  of  things,  if  there 
be  two  nations  one  is  likely  to  be 
stronger  than  the  other;  (2)  God  not 
only  foresees  this  but  has  the  right  to 
pre-determine  it,  especially  when  the 
blessing  of  all  the  nations  is  involved 
therein;  (3)  this  determination  in  the 
present  case  brought  no  hardship  upon 
the  weaker  nation  as  such,  nor  did  it 
prevent  any  of  its  individuals  from  re- 
ceiving all  the  blessings  of  the  life  to 
come. 

And  yet  this  by  no  means  justifies  the 
meanness  of  Jacob,  any  more  than  the 
recklessness  of  Esau.  Neither  brother 
distinguishes  himself  in  the  transaction, 
while  Jacob's  conduct  is  only  another 
illustration  of  an  attempt  to  assist  God 
in  the  fulfillment  of  His  promises.  Pa- 
tience would  have  gotten  him  the  birth- 
right with  honor  to  himself  as  well  as 
glory  to  God. 

2.  History   Repeating  Itself,   26:1- 
33. 

How  much  of  this  chapter  reminds 
us  of  the  previous  one  in  the  life  of 
Abraham !  There  is  little  to  be  ex- 
plained,  but  the  facts  should  be  noted. 

The  well  called  Rehoboth  still  re- 
niains  strengthened  with  masonry  of 
immense  proportions  and  great  antiq- 
uity. It  is  believed  that  it  is  the  well 
which  Isaac  dug,  although  the  country 
IS  now  a  desert  in  contrast  to  its  fruit- 
fulness  in  his  time.  We  may  add  that 
at  present  there  are  two  old  wells  in 
Beersheba,  three  hundred  yards  apart, 
and  Dr.  Edward  Robinson,  in  Biblical 
Researches,  gives  his  opinion  that  the 
larger  may  be  the  famous  well  of  Abra- 


84 


GENESIS 


27:1-29:14 


ham,  while  possibly  the  second  may  be 
that  which  Isaac  dug  when  the  former 
was  stopped  up  by  the  Philistines.  The 
locality  still  bears  the  same  name,  only 
in  Arabic  form. 

3.  The    Defrauded   Blessing,   27:1- 

40. 

The  closing  verse  of  c.  z6  gave  us  a 
further  insight  into  Esau  s  character, 
qualifying  our  sympathy  for  him.  His 
purpose  in  marrying  the  daughters  of 
the  Canaanite  princes  was  doubtless  to 
increase  his  worldly  importance,  a  cir- 
cumstance opposed  to  the  divine  pur- 
pose in  the  separation  of  Abraham  and 
his  seed  from  the  other  nations.  "If 
the  descendants  of  Abraham  were  the 
daughters  of  the  heathen  Canaanites, 
they  would  soon  lose  the  traditions  of 
their  family  and  every  trace  of  their 
heavenly  calling.  As  a  matter  of  fact, 
this  became  true  in  the  case  of  the  de- 
scendants of  Esau,  who  were  always  the 
enemies  of  Israel  and  hgure  in  the 
prophets  as  the  type  of  the  enemies  of 
God." 

We  can  hardly  believe,  however,  that 
Isaac  was  entirely  without  blame  in 
this  case.  But  who  can  justify  Re- 
bekah,  to  say  nothing  of  Jacob?  Sure- 
ly the  goodness  of  God  is  of  grace,  and 
these  things  show  that  He  has  a  plan 
to  carry  out  in  which  He  is  simply 
using  men  as  He  finds  them,  and  sub- 
sequently conforming  them  to  Himself 
as    His    sovereign    will    may   determine. 

Notice  that  the  blessings  of  Isaac  on 
Jacob  were  a  formal  transmission  of 
the  original  promise  of  God  to  Abra- 
ham (28:29),  which  when  once  trans- 
mitted could  not  be  recalled  (34-38). 
Esau  is  blessed,  but  it  is  not  the  bless- 
ing which  he  receives.  Notice  the 
differences  between  his  blessing  and 
that  of  Jacob.  There  is  an  intimation 
that  Esau— that  is,  the  nation  that 
should  spring  from  him — would  at 
some  time  break  from  his  brother's 
yoke,  but  later  prophecies  show  that 
this  freedom  would  be  only  for  a  sea- 
son. In  connection  with  Esau's  con- 
duct compare  Hebrews  12:  I'^-ij. 

Note  in  passing  that  Herod  the  Great, 
the  last  king  of  Judah,  was  a  descend- 
ant of  Esau,  an  Idumean  on  the  side 
of  both  father  and  mother,  a  circum- 
stance, which  was  the  foundation  for 
that  irreconcilable  hatred  with  which 
the  Jews  regarded  him  during  his  long 
reign. 

4.  Jacob's  Flight,  26:41  to  28:22. 

What  was  the  cause  of  Jacob's  flight 
(27:41-45)?  The  excuse  for  it  (27: 
46  to  28  :  s)  ?  At  what  place  is  he  next 
found  (10)?  What  did  he  see  in  his 
dream?     Whom  did  he  see,  and  why? 


How  did  the  speaker  introduce  Him- 
self? Do  you  recognize  the  promise 
given  him?  What  particular  addendum 
of  a  personal  character  is  attached 
(15)?  What  effect  had  this  on  Jacob? 
How  did  he  express  his  feelings?  What 
did  he  name  the  place?  (Bethel  means 
"The  House  of  God.")  Compare  John 
1:51;  Heb.  1:14;  Luke  15:10,  and 
recall  that  the  beautiful  hymn,  "Nearer, 
My  God,  to  Thee,"  is  based  upon  this 
impressive  incident  in  Jacob's  life.  "For 
the  pious  servants  of  God  this  dream 
threw  a  flood  of  light  upon  the  certain- 
ty of  heaven,  of  which  they  had  known 
little  or  nothing  until  that  time,  as  well 
as  the  facile  communication  there  might 
be  between  heaven  and  earth,  and  the 
profound  interest  which  God  and  the 
holy  angels  felt  in  the  affairs  of  men." 
What  vow  did  Jacob  offer?  In  the 
consideration  of  this  vow,  which  was 
entirely  voluntary  on  his  part,  observe 
that  "if"  does  not  necessarily  express 
a  doubt  in  his  mind,  since  it  might  be 
translated  "since,"  or  "so  then."  It 
may  be  regarded  as  his  acceptance  of 
the  divine  promise,  so  that  from  that 
moment  Jehovah  did  in  some  sense  be- 
come his  God,  as  well  as  He  had  been 
the  God  of  Abraham  and  Isaac. 

We  are  accustomed  to  speak  of  the 
selfish  proposition  of  Jacob  in  v.  22, 
last  clause.  But  before  casting  the 
mote  out  of  his  eye,  should  we  not 
cast  the  beam  out  of  our  own?  With 
all  the  knowledge  of  God  we  possess 
does  our  character  shine  brighter?  Do 
we  not  still  use  the  "if"  in  the  face  of 
the  promises?  And  do  we  give  even  as 
much  as  a  tenth  of  our  possessions  to 
Him,  notwithstanding  t"he  richer  bless- 
ings we  enjoy?  Is  it  not  still  true  that 
He  is  dealing  with  us  on  the  principle 
of  grace,  and  not  merit?  God  some- 
times consents  to  call  Himself  by  the 
name  of  "the  God  of  Jacob."  What 
unutterable  comfort  it  should  bring  to 
us ! 

Questions. 

1.  On  what  grounds  is  God  released 
from  the  charge  of  partiality  in  the 
choice  of  Jacob? 

2.  In  what  ways  does  Isaac's  life  and 
character  differ  from  that  of  Abraham  ? 

3.  What  name  is  sometimes  given  to 
Esau's   descendants? 

4.  What  is  the  meaning  of  Bethel? 

5.  How  would  you  explain  God's  pa- 
tience with  Jacob? 

JACOB  AND  LABAN 

Chapters  29-31 

I.  Their  First  Meeting,  29: 1-14. 

Jacob's  journey  to  Haran,  his  moth- 
er's country,  was  first  to  the  north  and 


29 :  15-31 :  55 


GENESIS 


35 


then  the  east,  re-traversing  the  original 
course  of  his  grandfather  Abraham. 
As  he  nears  its  termination,  his  atten- 
tion is  attracted  by  the  shepherds  with 
their  flocks  around  a  well,  whose  mouth 
is  covered  with  a  stone.  Inquiry  re- 
veals that  they  belong  to  Haran,  and 
are  acquainted  with  his  uncle  Laban. 
Rachel,  his  daughter  and  the  keeper  of 
his  sheep,  will  be  there  presently,  for 
her  they  are  waiting,  since  their  custom 
is  not  to  remove  the  stone  or  water  the 
flocks  till  all  are  gathered.  Rachel  ap- 
pears, and  it  is  a  case  of  love  at  first 
sight  on  Jacob's  part,  if  one  may  judge 
by  his  action  in  rolling  the  stone  from 
the  well  and  watering  her  sheep,  to 
say  nothing  of  the  kiss  he  bestows  upon 
her.  As  another  observes,  the  morals 
of  these  simple  folk  were  good,  and  the 
estimation  in  which  they  held  the  honor 
of  women  was  high,  for  a  young  and 
beautiful  girl  like  Rachel  might  expose 
herself  to  the  hazards  of  pastoral  life 
without  risk.  But  among  the  ancient 
Greeks  it  was  the  custom  for  daughters 
of  princes  to  perform  this  office,  and 
even  to-day  among  the  Arabs  unmar- 
ried women  expose  themselves  without 
harm  to  the  same  class  of  dangers.  The 
personal  habits  of  people  make  a  great 
difference  in  their  national  customs. 
(Pratt.) 

Anstey  shows  that  Jacob  was  "jj  years 
of  age  at  this  time. 

Rachel's  enthusiasm  in  carrying  the 
news  to  her  father  reminds  us  of  her 
aunt,  Rebekah,  at  an  earlier  time. 
Though  Jacob  calls  himself  her  father's 
brother,  we  know  after  the  oriental 
fashion  he  means  his  nephew.  What  a 
talk  they  had  around  the  family  hearth 
as  he  rehearsed  the  story  of  the  mother 
he  loved  so  truly  since  she  left  her 
home  long  before  !  A  month  has  passed 
before  they  settle  down  again  to  prosaic 
things  (14). 

2.  Their   First   Contract,   29:15   to 
30:24. 

The  seven  years  Jacob  serves  for 
Rachel  are  a  heavy  burden  in  one  sense, 
but  a  light  one  in  another.  But  how 
he  is  deceived  at  the  end  of  it,  when 
he  begins  to  reap  what  he  had  sown  ! 
All  this  is  part  of  God's  plan  for  his 
conviction,  conversion,  sanctification, 
and  preparation  for  His  great  purpose 
on  behalf  of  Israel  and  the  whole  world 
later  on.  Happily  Jacob  is  not  obliged 
to  wait  another  seven  years  before 
marrying  Rachel,  but  receives  that  part 
of  his  compensation  in  advance  (27-28). 

One  cannot  read  this  story  without 
being  impressed  with  the  use  God  made 
of  the  envy  of  these  sisters  for  the 
purpose  of  building  up  the  house  of 
Jacob   and   of   Israel.     We   meet   with 


some  indelicate  things  here,  but  we 
should  remember  that  these  histories 
were  written  not  from  our  point  of 
view  but  in  the  style  of  the  simple  peo- 
ple of  the  past.  It  is  desirable  to 
familiarize  ourselves  with  the  names 
of  the  twelve  sons  of  Jacob,  since  they 
become  so  prominent  in  the  history  of 
Israel  and  of  the  world.  Notice  who 
was  the  mother  of  Levi  and  of  Judah, 
and  also  of  Joseph  (29  :  24-35  ;  30  :  24). 
The  polygamy  and  concubinage  spoken 
of  are  not  only  contrary  to  the  Gospel, 
but  not  to  be  regarded  as  approved  of 
God  at  any  time  (Mai.  2:14-15; 
Matt.  19:3-9),  but  in  accordance  with 
the  customs  of  those  times.  In  this 
connection  it  is  notable  that  Isaac 
seems  to  have  remained  a  monogamist. 

3.  Their  Second  Contract,  30:25  to 

31: 16. 

As  one  reads  the  story  of  this  sec- 
tion he  feels  little  sympathy  for  Laban, 
who  deserved  the  punishment  he  re- 
ceived, but  wonders  at  Jacob's  smart- 
ness until  he  reads  his  explanation  (31  : 
4-13),  and  learns  that  God  interposed 
on  his  behalf,  and  prompted  him  in 
what  he  did.  This  is  in  fulfillment  of 
the  original  promise  of  blessing  and 
cursing,  which  was  carried  out  in  the 
later  history  of  Israel,  and  will  be  very 
markedly  fulfilled  at  the  end  of  this 
age  and  throughout  the  millennium. 
There  is  a  divine  reason  why  the  Jew 
of  to-day  holds  the  money  bags  of  the 
world,  and  why  he  is  such  a  factor  in 
our   commercial    centers. 

O,  thou  treacherous  and  crafty  Laban, 
type  of  the  Gentile  oppressor  of  Israel 
in  all  time,  dost  thou  think  thou  canst 
circumvent  Jehovah  by  removing  all 
the  speckled  goats  and  black  sheep 
from  thy  flocks  that  Jacob  may  have 
none  (vv.  34-36)  ?  Place  three  day's 
journey  between  thyself  and  Jacob,  but 
leave  to  Jacob  God,  and  he  will  ask  no 
more  (31  :  5)  ! 

It  is  interesting  that  Jacob  has  the 
sympathy  of  his  wives  in  the  issue  be- 
tween him  and  their  father,  and  that 
they  support  him  in  his  purpose  to  re- 
turn to  his  own  land.  What  was  the 
inspiration  and  the  encouragement  of 
this  purpose  (13) ? 

4.  Their  Separation,  31:17-55. 

What  advantage  of  Laban  did  Jacob 
take  at  this  juncture  (19,  20)?  \yhat 
shows  Jacob's  wives  to  have  been  idol- 
ators  at  this  time?  How  does  this 
further  indicate  the  divine  patience  and 
longsuffering?  How  does  it  indicate 
that  God  has  a  purpose  of  grace  He  is 
seeking  in  the  earth  independent  of 
the  conscious  and  willing  co-operation 
of  His  creatures? 


56 


GENESIS 


32 : 1-33 : 1 


Look  on  the  map  and  determine  what 
river  it  was  that  Jacob  crossed  in  going 
from  Haran  into  Gilead  (a  distance  of 
probably  350  miles).  How  does  God 
interpose  for  Jacob  (24)  ?  Where  have 
we  seen  a  similar  revelation  of  Himself 
to  a  heathen  ?  Do  you  think  Laban 
was  sincere  in  v.  2"]  ?  What  teaching 
do  we  obtain  of  the  responsibilities  and 
hardships  of  the  shepherd's  life  in  vv. 
38-40?  Notice  Jacob's  testimony  to 
God's  great  favor  to  him  (42),  and  the 
distinction  of  faith  in  Jacob's  oath  as 
compared  with  that  of  Laban, 

It  is  aesirable  to  add  that  the  names 
which  Laban  and  Jacob  gave  to  the  lo- 
cality of  their  covenant  means  the 
same  thing  in  the  Aramic  and  Hebrew 
tongues,  "The  heap  of  witness,"  while 
Mizpah  means  "The  watch  tower." 

How    does    the    conclusion    of    this 
story   illustrate    Proverbs    16:7? 
Questions. 

1.  Rehearse  the  story  of  Jacob  from 
the  time  of  leaving  home  until  he  met 
i^aban. 

2.  Try  to  recall  thfe  story  he  would 
have  to  tell  Laban. 

3.  Give  the  substance  of  the  refer- 
ences to  Malachi  and  Matthew. 

4.  Of  what  is  Laban  a  type  in  all  the 
generations? 

5.  Memorize  the  last  Scripture  ref- 
erence, with  chapter  and  verse. 

JACOB  BECOMES  ISEAEL 

Chapters  32,  33 

1.  Meeting  With  the  Angels,  32:1, 

2 

Filled  with  wonders  is  this  lesson! 
The  appearance  of  the  angels,  the  di- 
vine wrestling,  the  transformation  of 
Esau — how  much  we  need  the  Holy 
Spirit  to  understand  the  meaning  of 
these  things  1 

Be  sure  to  identify  these  places. 
Galeed  or  Mizpah  of  the  preceding 
chapter,  and  Mahanaim,  Peniel  and  the 
river  Jabbok  named  in  this,  are  all  on 
the  east  of  the  Jordan,  not  far  from 
what  was  known  later  as  Ramoth- 
Gilead. 

How  condescending  of  God  to  send 
His  angels  to  encourage  Jacob  at  this 
crisis — such  a  man  as  Jacob !  In  the 
margin  you  will  find  that  Mahanaim 
means  "two  heaps"  or  "two  camps," 
with  reference  perhaps  to  the  angels 
as  one  camp  and  the  household  of 
Jacob  as  the  other. 

2,  Meeting  With  God,  32:3-32. 
Where    was    Esau    dwelling    at    this 

time  (3)  ?  What  shows  Jacob's  fear 
of  him  (4-8)  ?  What  reason  had  he 
for  the  increase  of  this  fear  (6)  ?     To 


whom  did  he  appeal,  and  how   (9-12)  ? 

Study  this  prayer,  the  first  of  its 
kind  in  the  Bible — that  of  Abraham 
was  intercessory  and  of  the  nature  of 
a  dialogue,  but  this  is  a  personal  sup- 
plication. Its  elements  are  adoration, 
confession,  thanksgiving,  petition  and 
pleading.  Discover  these  divisions  for 
yourself  and  locate  them  in  the  verses. 

How  does  Jacob  plan  to  propitiate 
Esau  (13)  ?  What  kind  of  present 
does  he  prepare  for  him  (14-15)? 
How  many  droves  in  all  do  you  think 
there  were  (16-20)?  Can  you  picture 
these  five  droves  separated  and  appear- 
ing before  Esau's  astonished  eyes  at 
intervals?  Was  not  the  plan  well 
adapted  from  a  human  point  of  view 
to  have  the  desired  effect? 

But  the  incident  following  shows 
that  something  must  be  done  in  Jacob's 
soul  and  then  the  propitiation  of  his 
brother  will  be  brought  about  in  an- 
other way.  In  this  incident  we  have 
another  theophany  such  as  we  have 
seen  before,  but  in  some  respects  more 
remarkable  still.  To  think  that  Je- 
hovah should  not  only  appear  in  hu- 
man form  but  wrestle  as  a  man  with 
a  man  !     What  is  the  meaning  of  it  all? 

For  one,  thing  it  shows  Jacob's 
dogged  determination  to  have  his  own 
way — a  kind  of  symbolic  action  illus- 
trative of  his  whole  career.  What  a 
schemer  and  planner  he  was  from  the 
time  he  defrauded  Esau  of  his  birth- 
right until  now  !  While  wrestling  with 
God  he  was  in  spirit  wrestling  with 
Esau  probably,  seeking  in  his  own 
strength  and  by  his  own  schemes  to 
make  peace  with  him,  but  he  is  to 
learn  that  his  strength  is  made  perfect 
in  weakness.  In  God's  plan  and  pur- 
pose he  cannot  prevail  with  men  until 
he  first  prevails  with  God,  and  with 
God  he  cannot  prevail  until  he  ceases 
his  own  efforts  and  simply  clings  to 
Him  for  support  and  blessing.  But 
this  he  will  not  do  until  God  afflicts 
and  makes  it  impossible  for  him  to  do 
otherwise.  What  a  lesson  for  us  1 
May  God  help  us  to  translate  it  into 
our  experience ! 

3,  Meeting  With  Esau,  33. 

The  action  of  Esau,  especially  v.  4, 
seems  to  indicate  a  supernatural  work 
on  him,  changing  his  mind  toward 
Jacob.  It  is  not  the  result  of  Jacob's 
plan  so  much  as  God's  grace,  whether 
Jacob  realizes  it  as  yet  or  not. 

His  caution  (12-15)  still  shows  a  cer- 
tain fear  of  Esau,  and  this  is  shown 
further  by  the  fact  that  he  does  not 
follow  him  to  Seir  (14),  but  turns 
sharply  to  the  east,  locating  in  Succoth, 
and  then  in  Shechem.  Notice  the  altar 
he    erects    and   the    recognition    of  his 


Chs.  34,  36 


GENESIS 


37 


own   new  name   "God,  the   God  of   Is- 
rael." 

Questions. 

1.  Have  you  identified  the  localities? 

2.  Have  you  analyzed  Jacob's  prayer? 

3.  Have  you  pictured  in  your  mind 
his  plan  of  propitiation  of  Esau? 

4.  Have  you  compared  yourself  with 
Jacob  as  a  planner? 

5.  Have  you  learned  his  secret  of 
prevailing    with    God? 

JACOB    AT    THE    HOMESTEAD- 
MEMOIRS  OF  ESAU 

Chapters  34-36 

1.  The  Wickedness  of  Jacob's  Sons, 
34. 

In  the  last  lesson  Jacob's  altar  at 
Shechem  proclaims  God  to  be  his  God, 
but  (as  another  says)  it  is  evident  he 
has  not  gotten  the  power  of  this  name 
for  he  is  walking  in  his  own  ways  still, 
as  his  house  at  Succoth  and  his  pur- 
chase at  Shechem  testify.  So  new  sor- 
row and  discipline  must  come. 

Dinah  represents  the  young  women 
of  to-day  who  want  to  see  the  world 
and  have  their  fling.  Her  conduct  was 
indiscreet,  to  say  the  least,  and  dearly 
did  all  concerned  pay  the  consequences. 
One  can  feel  only  utter  condemnation 
for  the  beastliness  of  Shechem,  and  yet 
the  reparation  he  and  his  father  of- 
fered to  make  was  honorable  (3-12), 
and  dignifies  them  in  comparison  with 
Jacob's  sons  and  many  modern  of- 
fenders of  high  repute. 

No  justification  can  be  found  for  the 
criminality  of  Jacob's  sons  (18-29). 
That  Jacob  appreciated  its  enormity, 
not  only  his  fear  (30)  but  also  his 
later  loathing  of  it  and  his  curse  upon 
its  instigators_  (49:  5-7),  show. 

In  our  indignation  we  ask  why  did 
not  God  destroy  these  sons  of  Jacob 
instead  of  continuing  His  interest  in 
them  and  even  prospering  them?  In 
reply,  remember  that  He  did  this  not 
for  their  sake  but  for  the  world's  sake, 
our  sake.  His  plan  of  redemption  for 
the  world  involved  the  preservation  of 
Israel,  and  to  have  destroyed  them 
would  have  been  to  destroy  the  root  of 
the  tree  whose  leaves  ultimately  would 
be  for  the  healing  of  the  nation.  It  is 
this  that  explains  God's  patience  in 
later  periods  of  Israel's  history,  and 
indeed  His  dealings  with  us ;  for  His 
own  name's  sake  He  does  many  things, 
or  refrains  from  doing  them. 

2.  The  Later  Journeys  of  Jacob,  35. 

God  comes  to  Jacob's  relief  in  di- 
recting him  to  what  place?  What 
marks  this  as  a  time  of  religious  crisis 
in   his   family    (2-4)  ?     If  he   had   for- 


gotten God's  house  in  building  his  own, 
God  now  leads  him  to  a  higher  plane 
where  he  sees  his  obligation  to  build 
God's  house  first.  What  was  done  with 
all  their  emblems  of  idolatry?  In  what 
way  does  God  put  Jacob's  fear  upon 
his  enemies  (s)  ? 

how  further  is  God's  goodness  shown 
to  Jacob  (9)  ?  What  assurance  is  re- 
newed to  him  (10)?  What  are  the 
Hebrew  words  for  "God  Almighty," 
and  their  meaning  (see  Lesson  10)  ? 
What  relation  do  you  perceive  between 
this  name  and  the  promise  which  fol- 
lows ?  In  what  way  does  God  transfer 
the  original  blessing  to  Jacob  (11)? 
how  does  the  language  (v.  13)  show 
that  we  have  here  another  theophany? 

Jacob  seems  to  be  gradually  ap- 
proaching the  old  homestead.  What 
place  is  now  reached,  and  what  later 
name  is  given  it  (16-19)?  What  do- 
mestic events  occurred  here?  It  is  in- 
teresting to  note  that  the  pillar  erected 
to  Rachel  was  in  existence  at  the  time 
of  Moses,  three  hundred  years  later, 
according  to  the  testimony  of  v.  20. 
It  is  mentioned  again  four  hundred 
years  afterward  in  i  Samuel  10:2. 
"The  Mohammedans  still  mark  the  site 
with  a  monument  of  solid  masonry." 

What  interesting  circumstance  is 
mentioned  in  v.  27  ?  How  does  v.  29 
testify  to  the  reconciliation  of  Jacob 
and  Esau?  In  coming  to  the  end  of 
Isaac's  life  it  is  worth  while  to  note 
that  his  blessing,  unlike  Jacob's,  was 
uniform  and  unbroken,  doubtless  the 
recompense  of  the  obedience  with 
which  his  life  began.  Note  also  how 
God  preserved  him  in  life  so  that  he 
did  not  give  up  his  place  as  a  witness 
of  God's  truth  in  the  earth  until  Jacob, 
the  son  of  promise,  had  returned  and 
was  made  ready  to  fill  that  place.  At- 
tention had  better  be  called  as  well  to 
the  phrase,  "was  gathered  unto  his 
people"  (29),  which  was  used  of  Abra- 
ham (25  :  7),  and  points  to  a  belief 
even  in  those  early  days  of  a  continued 
existence  of  men  after  death. 

3.  The  Memoirs  of  Esau,  36. 

We  can  spare  but  a  paragraph  or  two 
for  this  chapter,  which  is  inserted 
doubtless  because  of  the  natural  rela- 
tions between  Jacob  and  Esau,  and  the 
subsequent  relations  of  their  respective 
descenc^ants. 

It  is  noticeable  that  the  author  takes 
pains  to  identify  Esau  with  Edom,  men- 
tioning the  fact  a  number  of  times. 
In  the  second  place,  we  see  from  the 
origin  of  Esau's  wives  that  "Canaan- 
ites"  includes  the  Hittites,  Hivites  and 
Horites.  In  the  third  place,  we  should 
not  be  misled  by  the  word  "dukes." 
which  simply  means  "chiefs,"  or  heads 


38 


GENESIS 


of  families  or  clans.  In  the  fourth 
place,  the  reference  to  Esau's  dwelling 
in  Mount  Seir  (6-8)  seems  to  refer  to 
a  second  departure  into  that  country 
after  the  return  of  Jacob  and  the  death 
of  Isaac.  Finally,  the  reference  in  v. 
31  to  the  "kings  that  reigned  in  the 
land  of  Edom  before  there  reigned  any 
king  over  the  children  of  Israel"  seems 
to  point  to  a  later  author  than  Moses, 
since  tliere  were  no  kings  in  Israel 
until  hundreds  of  years  after  his  death. 
The  entire  paragraph  with  a  few  varia- 
tions is  found  again  in  i  Chronicles 
I  :  43-50,  and  some  have  thought  that 
it  was  taken  from  thence  and  added  to 
this  chapter. 

Questions. 

1.  Has  Jacob  yet  become  perfected? 

2.  Should  we  palliate  wrong  in  those 
who  stand  in  close  relationship  to  God  ? 

3.  Can  we  give  a  reason  for  God's 
forbearance  in  the  case  of  Jacob's  sons? 

4.  Describe  the  religious  crisis  in 
Jacob's  household   at  this  time. 

5.  What  corroborative  evidence  of 
the  historicity  of  this  lesson  is  found  in 
modern  times  ? 

DTSPENSATIONAL     ASPECT     OF 
JACOB 'S  HISTORY 

Following  F.  W.  Grant,  in  the  A^m- 
merical  Bible,  the  life  of  Jacob  gives 
as  its  lesson  the  story  of  that  discipline 
by  which  the  Spirit  of  God  brings  us 
from  weakness  to  power,  from  nature's 
strength  to  that  wholesome  weakness 
in  which  alone  is  strength.  But  for 
this,  natural  strength  must  be  crippled, 
which  is  provided  for  in  two  ways: 
(i)  in  allowing  us  to  realize  the  power 
of  another  nature  (Esau),  and  (2)  in 
the  direct  dealing  of  God  with  our 
souls. 

To  this  also  correspond  the  two 
names  which  distinguish  the  two  parts 
of  Jacob's  life,  before  and  after  these 
experiences  have  done  their  work.  He 
is  Jacob  in  his  methods,  however,  long 
after  his  heart  is  set  upon  divine  things, 
and  is  only  Israel  when,  his  human 
strength  laroken  down,  he  halts  upon 
his  thigh.  These  two  names — -Jacob 
ana  Israel — are  applied  all  through  the 
Scriptures  in  a  very  beautiful  manner 
to  the  nation  which  sprang  from  him, 
and  of  which  he  is  the  representative 
throughout.  But  of  course  the  effect 
of  God's  discipline  upon  them  cannot 
be  read  in  their  history  hitherto,  and 
awaits  the  fulfillment  of  prophecy  con- 
cerning them.  Their  past  history  has 
been  that  of  Jacob,  but  it  will  yet  be 
said  of  "Jacob  and  of  Israel :  What 
hath  God  wrought !"  (Numbers  23  :  23). 

Jacob's  history  divides  itself  into 
three   parts — his   early  life   in   Canaan, 


his  stay  in  Padan-aram,  and  his  life 
again  as  restored  to  Canaan ;  just  as 
the  history  of  the  nation  dispensation- 
ally  divides  itself  into  their  first  occu- 
pation of  the  land,  their  present  dis- 
persion, and  their  future  and  perpetual 
enjoyment  of  it  when  God  brings  them 
back  again. 

We  find  a  kind  of  parallel  between 
the  first  part  of  Jacob's  life  and  that 
of  the  nation  in  his  dream  at  Bethel 
when  he  is  just  about  to  leave  the  land, 
as  we  compare  that  dream  with  the  ap- 
plication which  Christ  makes  of  it  to 
Himself  CTohn  1:51).  Christ,  as  the 
Son  of  man,  secures  to  Israel  the  care 
and  ministrations  of  Jehovah  while  the 
nation  is  outcast  from  their  inheritance, 
and  when  they  shall  with  Nathanael's 
faith  confess  Christ  as  Son  of  God  and 
King  of  Israel,  they  shall  have  in  a 
more  blessed  way  than  ever  their 
"house  of  God"  on  earth. 

In  the  same  way  Jacob's  history  at 
Padan-aram  suggests  a  parallel  with 
the  nation  as  they  are  now  scattered 
from  their  land,  for  during  the  twenty 
years  of  Jacob's  exile  he  enjoyed  no 
such  revelations  of  God's  presence  as 
he  did  before.  During  that  time  God 
deals  with  him  as  He  is  now  dealing 
with  the  nation,  as  one  for  whom  He 
has  a  purpose  of  blessing  only  to  be 
reached  through  disciplinary  sorrow. 
Like  his  descendants  he  is  multiplied  as 
the  dust,  while  trampled  into  it.  The 
nation  to-day  is  enslaved,  persecuted, 
and  yet  preserved  in  order  to  merge  in 
the  end  of  the  age  into  that  place  of 
wealth  and  power  of  which  all  the 
prophets  speak. 

Jacob's  return  to  his  own  land,  in  its 
application  to  the  nation,  brings  us  into 
the  field  of  prophecy.  For  the  nation, 
as  well  as  for  him,  Peniel  must  pre- 
pare the  way  to  Bethel.  That  the  na- 
tion may  not  fall  into  the  hands  of 
their  enemies,  God,  whose  name  is  yet 
unknown  to  them,  must  take  them  into 
His  own  hand,  crippling  the  human 
strength  with  which  they  contend  with 
Him  that  in  weakness  they  may  hold 
Him  fast  for  blessing.  Thus,  broken 
down  in  repentance  and  purged  from 
idolatry,  the  nation  will  have  their  sec- 
ond Bethel  when  God  will  reveal  to 
them  His  name  so  long  hidden,  and  con- 
firm to  them  the  promise  to  their  father 
Abraham. 

Questions. 

1.  What  is  the  great  lesson  of  Jacob's 
life? 

2.  Divide  his  history  in  three  parts, 
and  apply  it  dispensationally. 

3.  Quote    from    memory    John    i  :  51. 

4.  In  what  way  does  the  Padan-aram 
experience  foreshadow  Israel's  history 
to-day? 


Chs.  37-48 


GENESIS 


39 


5.  What  event  in  Jacob's  life  fore- 
shadows a  similar  one  yet  to  follow  in 
the  history  of  Israel? 

JOSEPH'S  HISTORY 

Chapters  37-47 

The  general  familiarity  with  these 
chapters  warrants  the  grouping  of 
them  in  one  lesson,  especially  as  there 
is  little  requiring  explanation  within 
our  present  scope. 

1.  Loved  and  Hated,  37. 

It  may  seem  foolish  for  Joseph  to 
have  made  known  his  dreams  to  his 
brethren,  and  thus  increase  their  en- 
mity against  him,  but  we  should  con- 
sider God's  purpose  in  the  matter, 
whether  Joseph  understood  it  or  not. 
In  the  outcome  it  was  important  that 
they  should  know  these  dreams,  which 
were  really  prophecies,  in  advance  of 
their  fulfillment  for  the  sake  of  the 
moral  effect  upon  them. 

In  this  chapter  it  will  be  seen  that 
the  merchantmen  are  called  both  Ish- 
maelites  and  Midianites,  both  being  in 
the  company,  perhaps,  as  their  terri- 
tories were   contiguous  in  Arabia. 

2.  Sold  Into  Slavery,  39. 

Note  the  faith  and  piety  of  Joseph 
as  indicated  in  v.  9,  in  language  un- 
like anything  hitherto  recorded  of  the 
patriarchs.  Note  too  that  according  to 
V.  20  Potiphar  must  have  doubted  the 
truth  of  his  wife's  charge,  or  else  he 
would  probably   have   executed  Joseph. 

3.  Falsely  Imprisoned,  40. 

This  chapter  is  chiefly  notable  for 
the  further  evidence  it  gives  of  Jo- 
seph's intimate  acquaintance  with  and 
faith  in  God,  and  the  close  dealings  of 
God  with  him  in  the  revelation  of 
these  things. 

4.  Exalted  to  the  Throne,  41. 

Note  Pharaoh's  testimony  to  Jo- 
seph's power  with  God  (38),  not  that 
he  himself  knew  the  true  God,  but  that 
he  witnessed  to  the  power  Joseph  had 
with  the  God  he  (Joseph)  served. 
How  does  this  incident  in  Joseph's  life 
illustrate   i   Tim.  4  :  8,  last  clause  ? 

The  name  given  Joseph  by  Pharaoh 
merits  attention  notwithstanding  the 
difficulty  in  its  interpretation.  The  Re- 
vised Version  spells  it  "Zaphenath- 
paneah,"  but  it  is  not  determined 
whether  it  is  of  Hebrew,  Egyptian  or 
Coptic  derivation.  If  the  first  it  may 
mean  "Revealer  of  secrets" ;  if  the 
second,  "Bread  of  Life"  ;  if  the  third, 
"Saviour  of  the  world" ;  all  iDearing 
on  the  same  thought  and  any  of  them 
both  significant  and  appropriate. 


5.  Dealing  with  His  Brethren,  42 

to  44. 

The  details  of  these  chapters  show 
the  purpose  of  Joseph  to  "multiply  un- 
looked  for  events  and  complicate  the 
situation  for  his  brethren,  both  to 
awaken  their  conviction  of  wrong- 
doing in  the  past  and  an  expectation 
of  something  still  more  mysterious, 
whether  good  or  bad,  in  the  future" — 
thus  preparing  them  for  the  great  reve- 
lation soon  to  be  made. 

In  chapter  42:17,  18  the  reference 
to  the  three  days  is  important  for  its 
bearing  on  the  death  ^nd  resurrection 
of  Christ.  It  will  be  well  to  note,  for 
example,  the  vague  way  of  the  He- 
brews in  using  the  words.  According 
to  our  usage,  had  Joseph's  brethren 
been  imprisoned  three  days  it  would 
not  have  been  until  the  fourth  day  that 
he  changed  his  plan,  but  instead  of  that 
they  were  shut  up  but  two  nights  and 
the  intermediate  day,  with  parts  of  the 
first  and  third  days.  This  was  the 
time  Jesus  was  in  the  grave,  so  that 
there  is  no  more  reason  to  accuse  the 
Bible  of  inaccuracy  or  contradiction  in 
the  one  case  than  in  the  other.  (Stud- 
ies in   Genesis,  in  loco.) 

6.  Revealing      Himself     to      His 

Brethren,  45. 

Why  was  Pharaoh  so  pleased  to 
have  Jacob  and  his  family  settle  in 
Egypt?  To  show  appreciation  of 
Joseph?  Yes,  and  for  other  reasons. 
It  was  not  merely  three-score  and  six 
souls  that  constituted  the  whole  en- 
campment of  Jacob,  but  between  three 
and  four  thousand  souls,  if  we  count 
all  their  dependents,  which  was  a  val- 
uable accession  to  any  nation  when  we 
consider  the  character  of  the  people. 

And  there  may  have  been  another 
reason  still,  if  it  be  true  that  the  reign- 
ing dynasty  at  this  time  was  the  Hyk- 
sos  or  Shepherd  kings,  i.  e.,  Syrians  or 
Asiatics  who  centuries  before  had  in- 
vaded and  seized  upon  the  kingdom, 
and  so  were  unpopular  with  the  native 
races.  It  would  be  a  great  advantage 
to  them  to  have  so  powerful  an  ac- 
cession of  Asiatics  as  Jacob's  tribe 
represented,  not  only  to  increase  their 
riches  but  to  "give  additional  firmness 
to  the  throne  against  the  discontent 
and  disturbance  of  the  native  races." 

7.  Settling  the  Family  in  Goshen, 

46  to  48. 
Note  the  suitableness  of  Goshen  as 
a  place  of  settlement  for  the  Israelites. 
In  the  first  place,  it  afforded  good  pas- 
turage and  they  were  shepherds,  but 
in  some  parts  of  it  there  was  excellent 
tillage  as  well.  In  the  next  place,  its 
location   near   the    Isthn»us   of   Suez, — 


40 


GENESIS 


made  it  easy  to  depart  from  later  on 
when  the  necessity  was  so  great.  And 
last,  but  not  least,  it  was  a  location 
where  the  least  offense  would  be  given 
to  the  native  races,  and  there  was  rea- 
son for  such  offense  because  shepherds 
were  held  in  abomination  by  them. 
Their  subjugation  by  a  shepherd  race 
explains  this  in  part,  but  there  was 
another  reason  in  that  the  Egyptians 
for  religious  reasons  did  not  eat  flesh. 
They  worshipped  the  beasts  which  the 
Israelites  ate  and  offered  in  sacrifice 
to  God. 

How  long  did  Jacob  live  in  Egypt 
(47  :  28)  ?  What  solemn  promise  did 
he  extract  from  Joseph  just  prior  to 
his  death  (29-31)?  Do  you  think  this 
expressed  only  the  natural  desire  to 
be  buried  with  his  own  people,  or  did 
it  express  faith  in  the  divine  promise 
that  his  seed  should  ultimately  inherit 
Canaan  ? 

Questions. 

1.  What  name  did  Pharaoh  give  Jo- 
seph, and  what  are  its  possible  mean- 
ings? 

2.  How  does  this  lesson  throw  light 
on  the  period  that  Christ  remained  in 
the  grave  ? 

3.  What  probable  dynasty  of  Pha- 
raoh's is  before  vis  in  this  lesson? 

4.  Give  some  reasons  for  Pharaoh's 
satisfaction  in  welcoming  the  Israel- 
ites to  Egypt. 

5.  What  made  Goshen  a  desirable 
locality  for  them? 

TYPICAL  AND  DISPENSATIONAL 
ASPECTS  OF  JOSEPH'S  HIS- 
TOEY. 

The  life  of  Joseph  more  than  any 
other  patriarch  suggests  that  of  Christ 
and  shadows  forth  the  history  of  Is- 
rael as  a  nation. 

1.  The  first  view  we  have  of  him  he 
is  loved  of  his  father  and  hated  by  his 
brethren,  and  there  are  three  things 
for  which  his  brethren  hated  him, 
namely :  the  love  of  his  father  for 
him,  his  separation  from  them  in  a 
moral  sense,  and  his  dreams  in  which 
his  future  supremacy  is  announced. 
J.  here  were  the  same  things  for  which 
Christ  was  hated  by  his  brethren  after 
the  flesh:  (i)  His  Father's  love; 
(2)  His  separation  from  them  (John 
15:17-25);  and  (3)  the  announce- 
ment of  His  future  glory  (Matt,  z^ : 
57-68). 

2.  Joseph  is  conspired  against  and 
sold,  and  it  is  his  love-mission  to  his 
brethren,  as  sent  by  his  father,  that 
gives  occasion  for  this.  How  like  the 
history  of  our  Saviour  in  His  coming 
unto  Israel !  Joseph  is  cast  into  a 
pit  at  first,  but  instead  of  fljitting  him 


to  death  his  brethren  sell  him  to  the 
Ishmaelites.  So  the  Jews,  knowing  it 
was  not  lawful  for  them  to  put  any 
man  to  death,  transferred  Jesus  to 
the  Gentiles. 

3.  Joseph  is  a  slave  in  the  house  of 
the  Egyptian,  but  that  house  is  greatly 
blessed  of  God  because  he  is  in  it :  a 
type  of  Christ's  ministry  to  the  world 
while  He  abode  therein.  And  yet 
Joseph's  goodness  to  the  Egyptian  did 
not  avail  in  the  face  of  false  accusa- 
tion, nor  did  that  of  Christ  to  the 
world.  The  former  is  cast  into  prison 
where  again  all  things  come  under  his 
hand,  and  so  Christ  descends  into  a 
darker  prison-house  where  He  mani- 
fests Himself  as  master  of  all  there 
(Col.  2:15;    I   Peter  3  :  18-22). 

4.  Joseph's  humiliation  issues  in  ex- 
altation ;  the  parallel  to  which  in 
Christ's  case  is  as  we  see  Him  raised 
from  the  grave  to  the  throne  of  glory. 
"God  sent  me  before  you  to  preserve 
life,"  said  Joseph  to  his  brethren,  and 
Jesus  at  the  right  hand  of  God  is  min- 
istering in  the  spiritual  sense,  to  His 
brethren  of  Israel  to  whom  He  is  as 
yet  unknown. 

5.  But  in  connection  with  Joseph's 
exaltation  he  enters  on  a  new  relation- 
ship— that  of  marriage  with  a  Gentile 
woman,  suggestive  of  the  unique  rela- 
tionship of  Christ  to  His  church,  com- 
pose chiefly  of  Gentile  believers. 

6.  Now  comes  the  time  of  famine 
which  speaks  of  the  period  at  the  end 
of  this  age,  a  literal  seven  years  as  in- 
dicated by  Daniel  9,  when  the  church 
shall  have  been  translated  to  meet  her 
Lord  in  the  air,  and  Israel  will  be  pre- 
paring through  trial  to  recognize  and 
receive  her  rejected  Lord. 

Benjamin  Blended  with  Joseph. 

7.  At  this  point  Benjamin  comes  into 
view  as  blended  with  Joseph  in  the  pro- 
totypal relation.  To  quote  another : 
'"We  see  how  all  at  last  is  made  to  de- 
pend upon  Benjamin.  No  one  person 
could  be  a  full  type  of  Christ,  and 
Benjamin  is  brought  in  to  supplement 
what  is  lacking  in  Joseph.  Benjamin 
means  'the  son  of  my  right  hand,'  and 
he  represents  the  Messiah  of  power 
for  whom  the  Jews  have  always  been 
looking.  But  Benjamin,  before  he  was 
called  by  his  father  the  name  which 
means  'the  son  of  my  right  hand,'  was 
named  by  his  mother  'Benoni,'  which 
means  'the  son  of  my  sorrow.'  It  was 
necessary  for  Christ  to  be  the  sufferer 
before  He  could  be  the  conqueror. 
Christ,  known  to  us  as  the  rejected 
One,  is  now  exalted  and  seated  at  the 
right  hand  of  God,  and  He  is  the  One 
whom  Israel  does  not  know.  A  Christ 
triumphant  and  reigning  over  the  earth 


Chs.  48,  49 


GENESIS 


41 


is  the  One  for  whom  they  have  al- 
ways looked ;  the  Sufferer  for  whom 
they  did  not  look  but  who  must  pre- 
cede the  Conqueror  they  have  refused. 

"But  power  does  not  lie  with  Benja- 
min for  whom  his  brethren  are  look- 
ing, but  with  Joseph  whom  they  have 
refused.  As  a  conquering  Messiah 
Christ  has  been  prophesied  to  them, 
and  as  such  He  longs  to  display  Him- 
self in  their  behalf.  This  He  cannot 
do  without  atonement  for  the  sin  that 
led  them  to  their  refusal  of  Him.  For 
this  they  must  be  brought  to  repent- 
ance, and  God  sends  them  into  an  agony 
for  their  ideal  Messiah  that  makes  them 
ready  to  receive  the  true  one.  In  the 
last  great  sorrow  that  shall  overtake 
Israel  as  a  nation  this  shall  be  accom- 
plished. Before  Him  whom  they  do 
not  know  they  shall  plead  for  the  Ben- 
jamin who  has  been  lost  to  them,  and 
in  the  agony  of  that  hour,  while  they 
are  still  pleading  for  the  ideal  con- 
quering Messiah,  the  heavens  shall 
suddenly  open  and  they  shall  be  over- 
whelmed by  a  revelation  of  the  Christ 
they  refused   (Zech.   12:  10). 

"The  Conqueror  and  the  Sufferer 
are  one  and  the  same  blessed  Person. 
The  'Lion'  that  prevails  to  open  the 
book  is  the  'Lamb'  that  was  slain." — 
The  Numerical  Bible,  by  F.  W.  Grant; 
The  Unfolding  of  the  Ages,  by  Ford  C. 
Ottman, 

CLOSE    OF    THE    PATRIAECHAL 
AGE 

Chapters  48-50 

With  the  history  of  Joseph,  Genesis 
concludes  what  is  called  the  patriarchal 
age.  Yet  there  are  two  or  three  facts 
for  consideration  before  passing  to  the 
next  book. 

1.  The  Life  of  Judah. 

For  example,  Joseph's  history  was 
interrupted  almost  at  the  beginning  by 
that  of  his  brother  Judah  (c.  38).  A 
shameful  history  is  that  of  Judah,  but 
recorded  because  of  its  bearing  upon 
the  genealogy  of  Jesus,  since  Tamar, 
prostitute  though  she  were,  became  an 
ancestress  of  our  blessed  Lord  (Matt. 
1:3). 

2.  Jacob  Blessing  Joseph's  Sons,  48. 
Note    the    past    and    the    future    of 

Jacob's  faith  as  enunciated  in  vv.  3  and 
4 :  his  adoption  of  the  two  sons  of 
Joseph,  and  how  in  some  sense  they 
were  to  receive  the  blessing  forfeited 
by  Reuben  and  Simeon  (see  the  fol- 
lowing chapter,  and  compare  i  Chron. 
5 :  I,  2).  By  the  adoption  of  these 
two  sons  the  tribes  of  Israel  were  en- 
larged   to    thirteen,    but    by    a    special 


divine  arrangement,  as  we  shall  see 
subsequently,  that  of  Levi  had  no  part 
in  the  division  of  the  land  of  Canaan, 
and  the  nation  was  thus  able  to  always 
preserve    the    original    number,    twelve. 

Of  the  two  sons  of  Joseph  Jacob 
gave  the  pre-eminence  to  one  contrary 
to  the  law  of  primogeniture  and  evi- 
dently by  divine  guidance,  though  for 
reasons  we  do  not  know.  By  and  by 
we  shall  see  a  fulfillment  of  this  pre- 
dictive blessing  in  the  pre-eminence  of 
the  tribe  of  Ephraim.  Notice  the  form 
of  blessing  on  these  sons,  a  kind  of 
credal  expression  of  Jacob  (vv.  15, 
16).  This  is  the  earliest  creed  of  the 
true  faith  on  record,  and  suggests  an 
example  to  us  in  these  days  when  all 
sorts  of  people  say  they  believe  in  God, 
meaning  so  many  different  things 
thereby.  We  should  be  careful  that  it 
be  known  in  what  God  we  believe, 
namely,  "the  God  and  Father  of  our 
j^ord  Jesus  Christ,"  with  all  that  the 
term  implies.  When  in  this  blessing 
Jacob  speaks  of  "the  Angel"  who  re- 
deemed him,  he  means  Jehovah  Him- 
self, since  (as  we  have  learned)  He  is 
identical  with  the  second  Person  of 
the  Trinity.  "Angel"  means  "the  sent 
One,"  in  which  connection  read  Gal. 
4:4,  5- 

Note  the  triumphant  faith  of  Jacob 
through  this  closing  transaction  of  his 
career.  His  assurance  of  the  fulfill- 
ment of  God's  promises  to  His  people 
takes  away  the  fear  of  death  from  him 
and  leads  him  to  regard  those  prom- 
ises greater  than  all  the  worldly  glories 
enjoyed  by  Joseph  and  his  sons  as 
princes  of  Egypt.  Observe  also  that 
he  disposes  of  that  which  God  has 
promised  him  for  his  descendants  with 
as  much  confidence,  as  he  would  dis- 
pose of  an   earthly  estate. 

3.  Jacob's  Prophecy  of  the  Twelve 
Tribes,  49. 

In  accordance  with  the  curse  on 
Reuben  (3,  4),  his  tribe  never  at- 
tained distinction  in  Israel.  Simeon 
and  Levi  for  the  same  reason  were 
both  divided  and  scattered  in  the  later 
allotment  of  the  land  (5-7)  :  see  for 
the  former,  Joshua  19:  i  9;  2  Chron. 
15:9  and  34:6,  and  for  the  latter 
Num.  35  :  7,  8  and  Joshua  21  :  1-42, 
Levi's  curse,  was  turned  into  a  bless- 
ing, doubtless  because  of  their  right- 
eous conduct,  as  will  be  seen  later. 
Compare  Ex.  32:  25  and  Deut.  33  ;  8-1 1. 

The  reason  Judah  obtained  the  pre- 
eminence (8-12)  was  not  for  his  supe- 
rior moral  character  (as  we  have  seen) 
but  for  reasons  known  only  to  God. 
"Judah"  means  "praise,"  and  as  Grant 
says,  it  is  striking  to  see  in  the  history 
of    Israel    how    when    Judah    came    to 


42 


GENESIS-EXODUS 


Gen.  50-Ex.  1 


power  in  the  time  of  David,  the  wor- 
ship of  Jehovah  revived.  David  who 
came  to  Judah  was  himself  the  sweet 
psalmist  of  Israel  who  has  given  to 
the  saints  of  every  generation  songs  of 
praise  that  never  grow  old. 

It  is  in  connection  with  Judah  (lo) 
that  we  have  the  clearest  prophecy  of 
the  Redeemer  since  that  of  Eden  (Gen. 
3:  15).  His  was  to  be  the  royal  tribe, 
and  the  scepter  should  not  depart  from 
him  nor  the  lawgiver  (or  the  rulers' 
staff)  from  between  his  feet  until  Shi- 
loh  should  come.  Both  Jews  and  Chris- 
tians agree  that  Shiloh,  "peace-maker," 
applies  to  Christ,  in  which  regard  it  is 
noticeable  that  the  tribe  of  Judah  main- 
tained at  least  the  semblance  of  gov- 
ernment in  Israel  until  after  the  cru- 
cifixion, while  since  that  time  she  has 
had  no  national  existence.  All  agree 
in  regarding  this  one  of  the  strong  evi- 
dences  of  the   Messiahship   of  Jesus. 

Zebulon,  in  fulfillment  of  the  predic- 
tion in  V.  13,  dwelt  on  the  Sea  of  Gali- 
lee, his  border  running  back  on  the 
west  and  north  to  Sidon.  Naphtali 
being  contiguous.  Their  occupations 
and  dangers  as  seamen  made  them 
courageous,  and  "they  jeoparded  their 
lives"  in  the  battles  of  the  Kingdom 
(i  Chron.  12:33-34).  The  territory  of 
Issachar  was  one  of  the  most  fertile  in 
Canaan,  explaining  their  pacific  and  in- 
dustrious life  as  predicted  in  vv._i4,  15. 
The  language  concerning  Dan  is  diffi- 
cult to  understand  (v.  16,  17),  but 
Asher's  territory  like  that  of  the  two 
other  tribes  mentioned  was  one  of  the 
best  in  Israel  and  corresponded  with 
the  meaning  of  his  name,  "happy"  or 
"fortunate."  Of  Naphtali  we  have 
spoken  in  connection  with  Zebulon. 
The  tribe  of  Benjamin  seems  to  have 
been  always  warlike  and  cruel  in  char- 
acter. 


The  death  of  Jacob  calls  attention 
to  the  fact  that  his  last  days  were  not 
only  his  most  tranquil  but  those  in 
which  we  see  the  work  of  his  conver- 
sion and  sanctification  carried  to  its 
culminating  point. 

4.  The    Burial    of    Jacob    and    the 
Death  of  Joseph,  50. 

What  period  of  time  was  devoted  to 
the  ceremonial  worship  for  the  gran- 
dees of  Egypt  (v.  3)  ?  During  this 
period  Joseph  was  isolated  from  the 
court  of  Pharaoh,  which  accounts  for 
his  request  of  others  (v.  4,  5). 

How  did  Joseph's  brethren  exhibit 
needless  fear  on  their  return  (15,  16)? 
Do  you  think  they  spoke  the  truth  in 
alluding  to  their  father,  or  was  it  a 
ruse  on  their  part?  How  does  the  cir- 
cumstance illustrate  the  power  of  a 
guilty  conscience?  How  does  Joseph's 
reply  illustrate  the  kindness  of  God  to 
us  in  Christ  (21)?  In  what  way  does 
the  circumstance  suggest  the  ground 
of  assurance  for  them  who  put  their 
trust  in  Christ? 

In  what  way  did  Joseph  exhibit  his 
faith  in  God's  promise  concerning 
Israel  (24,  25)?  Compare  Heb.  11: 
22. 

Questions. 

1.  Which  of  Joseph's  sons  received 
the   pre-eminence   in   Jacob's   blessing? 

2.  What  important  lesson  is  sug- 
gested by  48  :  15,  16? 

3.  In  what  way  has  the  meaning  of 
Judah's  name  been  fulfilled  in  history? 

.-t.  Quote  the  prophecy  of  49:  10,  and 
show  its  application  to  Christ. 

■;.  State  the  typical  and  dispensa- 
tional  aspects  of  Joseph's  history  as 
given  in  the  last  lesson. 


EXODUS 


PROM   THE   DEATH    OF   JOSEPH 
TO  THE  CALL  OF  MOSES 

Chapters  1-2:  22 

In  Exodus  we  have  the  deliverance 
of  Israel  out  of  Egypt  and  the  estab- 
lishment of  their  relationship  with  Je- 
hovah their  Deliverer. 

It  opens  by  rehearsing  the  names  of 
Jacob's  sons  and  the  passing  away  of 
Joseph  and  his  generation  (i  :  1-6) — 
matters  considered  in  Genesis.  Then 
follows  a  statement  of  the  numerical 
development  of  Israel.     Count  the  ad- 


verbs, adjectives  and  nouns  descriptive 
of  it,  and  see  how  God  has  fulfilled  al- 
ready one  part  of  His  prediction  to 
Abraham,  Gen.  15  :  13,  14. 

I.  Analysis  of  Chapter  i. 

What  circumstance  is  mentioned  in 
V.  8  ?  What  course  does  the  king  pur- 
sue towards  Israel,  and  why  (9-1 1)? 
What  effect  had  this  on  the  develop- 
ment of  the  people  (12)  ?  How  further 
did  the  Egyptians  oppress  Israel  (13, 
14)  ?  How  was  the  execution  of  the 
last-named  method  of  oppression  sub- 
sequently extended   (22) ? 


Ch.  2 


EXODUS 


43 


2.  Definition,  Explanation  and  Ap- 

plication. 

(i)  Exodus  begins  with  "Now" 
which  mig^t  be  translated  "And,"  sug- 
gesting that  the  book  was  not  origi- 
nally divided  from  Genesis  as  at  pres- 
ent, but  constituted  a  part  of  it.  This 
is  true  of  all  the  first  five  books  of  the 
Bible,  which  were  originally  one  un- 
broken volume  and  known  as  "The 
Law"  or  "The  Law  of  Moses"  (Luke 
16:31;    24:44). 

(2)  "The  new  king  *  *  *  which 
knew  not  Joseph"  means  a  new  dy- 
nasty altogether,  the  result  of  some  in- 
ternal revolution  or  foreign  conquest. 
If  that  of  Joseph's  day  was  a  dynasty 
of  shepherd  kings  from  the  Kast  or  the 
neighborhood  of  Canaan,  we  can  under- 
stand their  friendship  for  Joseph  and 
his  family  outside  of  any  special  debt 
of  gratitude  they  owed  him ;  and  for 
the  same  reason  we  can  understand 
how  the  new  regime  might  have  been 
jealous  and  fearful  of  his  clan  in  the 
event  of  a  war  with  the  people  of  that 
region  (10).  Perhaps,  "more  and 
mightier  than  we,"  is  not  to  be  taken 
in  a  literal  but  comparative  sense. 

(3)  Notice  concerning  "the  Hebrew 
midwives"  that  while  the  names  of  but 
two  are  given  these  may  have  been 
heads  of  schools  of  the  obstetric  art. 
"Stools"  (16)  might  be  translated 
"stones,"  and  suggests  a  vessel  of  stone 
for  holding  water  like  a  trough,  the 
application  being  to  the  children  rather 
than  to  the  mothers.  When  a  new- 
born child  was  laid  in  the  trough  for 
bathing  may  have  been  the  time  for  the 
destruction  of  the  male  issue. 

Verse  21  will  be  better  understood  if 
we  know  that  "them"  is  masculine  and 
refers  not  to  the  midwives  but  Israel. 
"The  midwives  feared  God,"  and  be- 
cause of  this  they  did  not  execute 
Pharaoh's  orders,  and  those  orders  re- 
maining unexecuted,  God  built  up 
Israel.  "He  made  them  houses"  refers 
doubtless  to  the  way  in  which  the  Is- 
raelites begat  children  and  their  fami- 
lies grew.  It  was  for  this  reason  that 
the  king  now  gave  commandment  to  his 
people  generally  to  engage  in  the  de- 
structive work. 

3.  Analysis  of  Chapter  2. 

The  story  now  descends  from  the 
general  to  the  particular  and  the  his- 
tory of  one  family  and  one  child  is 
given.  To  which  tribe  did  this  family 
belong  (i)?  For  the  names  of  the 
father  and  mother,  see  6 :  20.  What 
measures  were  taken  to  preserve  the 
chila  (3)?  Compare  Heb.  11:23  for 
evidence  of  a  divine  impulse  in  this  ac- 
tion.    What  is  the  meaning  of  "Moses" 


(Hebrew — Mosheh,  10)  ?  While  Moses 
was  to  have  the  advantage  of  all  the 
wisdom  and  learning  of  the  Egyptian 
court  (Acts  t:22),  what  arrangement 
is  made  for  his  instruction  in  the  tra- 
ditions of  his  fathers  (7-9)  ? 

Do  you  see  any  relation  between  this 
training  of  Moses  and  his  action  in  vv. 
II  and  12?  May  it  have  been  that 
Moses  was  fired  by  a  carnal  desire  to 
free  his  people  at  this  time  and  in  his 
own  way?  What  led  to  his  flight  from 
Egypt  (13,  14)?  Were  his  fears  well 
grounded   (15) ? 

Identify  Midian  on  the  map,  and 
from  your  studies  in  Genesis  recall 
what  Abrahamic  stock  had  settled  in 
that  neighborhood.  Is  there  anything 
in  V.  15  and  the  following  verses  to 
recall  an  ancestor  of  Moses,  and  if  so, 
which   one  ? 

4.  Definition,  Explanation  and  Ap- 
plication. 

(i)  It  is  probable  the  marriage  of 
Moses'  parents  had  taken  place  pre- 
vious to  the  order  for  the  destruction 
of  the  male  children,  for  Aaron,  the 
brother  of  Moses,  was  older  than  he 
and  there  is  no  intimation  that  his  in- 
fancy was  exposed  to  peril. 

(2)  Speaking  of  the  wisdom  and 
learning  of  the  Egyptians,  Dr.  Mur- 
phy has  an  paragraph  explaining  it  as 
follows : 

"The  annual  overflow  of  the  Nile, 
imparting  a  constant  fertility  to  the 
soil,  rendered  Egypt  pre-eminently  an 
agricultural  country.  The  necessity  of 
marking  the  time  of  its  rise  led  to  the 
study  of  astronomy  and  chronology. 
To  determine  the  right  to  which  it 
rose  in  successive  years  and  the  bound- 
aries of  landed  property  liable  to  be 
obliterated  by  these  waters,  they  were 
constrained  to  turn  their  attention  to 
geometry.  For  the  preservation  of 
mathematical  science  and  the  record- 
ing of  the  observation  needful  for  its 
practical  application,  the  art  of  writing 
was  essential ;  and  the  papyrus  reed 
afforded  the  material  for  such  records. 
In  these  circumstances  the  heavenly 
bodies,  the  Nile  and  the  animals  of 
their  country  became  absorbing  objects 
of  attention  and  eventually  of  worship." 

(3)  This  part  of  Moses'  history 
should  be  studied  in  connection  with 
Acts  7  :  20-29  and  Heb.  11  :  23-27,  where 
we  have  an  inspired  commentary  on  his 
actions  and  motives. 

It  would  appear  that  he  declined  all 
the  honor  and  preferment  included  in 
his  relation  by  adoption  to  Pharaoh's 
daughter,  and  for  all  we  know  the 
throne  of  Egypt  itself,  in  order  to 
throw  in  his  lot  with  the  Hebrews,  and 
this    before    the    incident    recorded    in 


44 


EXODUS 


2:23-4:17 


this  lesson.  And  if  this  be  so,  no  man 
except  Jesus  Christ  ever  made  a  choice 
more  trying  or  redounding  more  to  His 
credit;  for  it  is  to  be  remembered  that 
the  step  was  taken  not  in  youth  or  old 
age,  but  at  the  grand  climacteric  of  his 
life  when  he  was  forty  years  of  age. 

(4)  The  Midianites  being  descended 
from  Abraham  by  Keturah,  had  doubt- 
less to  some  degree  preserved  the  wor- 
ship of  Jehovah  so  that  Reuel  (else- 
where called  Jethro)  may,  like  Mel- 
chisedec,  have  been  a  priest  of  the 
Most  High  God,  and  Moses  in  marry- 
ing his  daughter  was  not  entering  into 
alliance  with  an  idolator. 

Questions. 

1.  What  are  the  two  main  subjects 
of  Exodus  ? 

2.  What  is  suggested  as  to  the  origi- 
nal form  of  the  first  five  books  of 
Moses? 

3.  How  would  you  explain  the  op- 
position of  the  Egyptians? 

4.  Can  you  give  the  history  of  their 
learning  and  wisdom? 

5.  How  do  the  events  of  this  lesson 
exalt  Moses? 

THE  CALL  OF  MOSES 

Chapteks   2:  23-4:  28 

The  Egyptian  records  refer  to 
Moses.  To  quote  Prof.  Kyle :  "Rame- 
ses,  said  by  many  to  be  the  Pharaoh  of 
the  Exodus,  built  a  great  monument  on 
which  he  made  an  inscription  naming 
the  nobility  who  were  present  when  it 
was  erected.  Toward  the  end  of  the 
list  he  mentions  'The  ra-Moses,  Child 
of  the  Lady  and  Priestess  of  the  Sun 
God  Ra.'  "  Note  the  peculiarity  of  the 
description.  "The  ra-Moses"  means 
some  distinguished  ra-Moses,  while  the 
"Child  of  the  Lady"  describes  a  situa- 
tion and  relation  not  unlike  that  of 
Moses  and  Pharaoh's  daughter.  There 
are  other  corroborative  data  for  which 
we  have  no  space,  and  these  are  men- 
tioned as  a  further  hint  concerning 
what  archaeology  has  to  reveal  on  the 
historicity   of  the   Old  Testament. 

I.  The  Burning  Bush,  2:23-3:10. 

Observe  the  prelude  to  the  oratorio 
of  power  and  grace  the  next  chapter 
reveals,  which  is  found  in  the  language 
of  the  closing  verses  of  the  present 
chapter :  "God  heard,"  "God  remem- 
bered," "God  looked,"  "God  had  respect 
unto,"  or  took  knowledge  of  them.  His 
spiritual  apprehension  is  limited  who 
finds  nothing  for  his  soul  to  feed  upon 
in  this. 

Observe  in  the  burning  bush  a  type 
of  Israel— afflicted  but  not  consumed, 
because  God  was  in  the  midst  of  her. 


Observe  in  Moses'  action  (3)  an  il- 
lustration of  the  purpose  God  has  in 
a  certain  kind  of  miracle  which  He  per- 
forms. This  purpose  is  simply  to  ar- 
rest the  attention  of  men  to  listen  to 
His  voice,  that  they  may  be  convinced. 
Observe  the  name  by  which  God  re- 
veals Himself  (6),  and  the  identity  it 
establishes  with  Israel's  past,  awaken- 
ing hope  and  confidence  in  Him  as  the 
God  of  promise. 

What  does  God  now  propose  to  do 
for  Israel  (8)?  Why  (9)?  How  (10)? 
To  what  exient  is  Moses  to  be  used, 
that  is,  shall  he  bring  Israel  out  and  in, 
or  only  07tt  (10)  ? 

2.  The  Great  Name,  3: 11-22. 

It  is  not  surprising  that  when  Moses 
hesitates  to  accept  His  command  (11), 
God  should  encourage  him  with  a  token 
(12),  but  is  it  not  singular  that  the 
token  shall  not  be  realized  upon  until 
after  the  command  has  been  fulfilled 
(same  verse,  last  clause)  ?  Did  God 
mean  that  the  burning  bush  was  the 
token,  or  are  we  to  suppose  that  the 
token  was  the  event  itself?  In  the 
latter  case,  it  were  as  though  God  said  : 
"Go,  and  try,  and  you  shall  find  in  the 
trial  and  its  result  that  I  have  sent 
you."  The  former  view  accords  better 
with  the  Hebrew  accents  in  the  case 
and  with  our  ordinary  idea  of  a  sign, 
but  the  latter  is  corroborated  by  later 
Scriptures,  such  as  Isaiah  7  :  14. 

Have  we  ever  met  with  this  name  of 
God  before  (14)?  It  is  the  expression 
of  what  God  is,  the  stim  of  His  being 
and  the  greatest  of  all  His  names.  A 
commentator  paraphrases  the  verse 
thus  :  "If  Israel  shall  ask  :  What  are 
the  nature  and  attributes  of  Him  who 
hath  sent  thee  to  bring  us  out  of  Egypt? 
tell  them  it  is  the  eternal,  self-existent, 
immutable  Being  who  only  can  say  that 
He  always  will  be  what  He  always  has 
been." 

Compare  Christ's  words  concerning 
Himself  in  John  8  :  58,  and  observe  the 
identity  of  expression  as  well  as  the  ap- 
plication of  it  made  by  the  Jews,  who 
understood  Christ  to  appropriate  this 
name  to  Himself. 

Are  you  troubled  about  the  ethics  of 
vv.  21  and  22?  If  so,  you  will  wish  to 
know  that  "borrow"  does  not  imply  a 
promise  of  return  but  signifies  simply 
to  ask  or  demand  (compare  Ps.  2  :  8). 
The  Israelites  were  but  receiving  at 
last  the  fair  wages  for  their  toil  which 
their  oppressors  had  denied  them. 
They  shall  not  be  ashamed  who  wait 
for  God. 

3,  Moses'  Hesitancy  and  Distrust, 

4:  t-17. 
Moses'   long  tutelage   in   Midian  has 


4:18-5:23 


EXODUS 


45 


developed  caution.  He  is  a  different 
man  from  the  one  who  slew  the  Egyp- 
tian in  haste  forty  years  before  (i)  ! 
What  is  the  first  sign  now  given  him 
(2-s)  ?  _  The  second  (6-8)  ?  Were 
these  simply  for  his  own  assurance  or 
that  of  Israel?  What  power  was  be- 
stowed upon  him  with  reference  to  a 
third  sign  ?  Doubtless  there  was  an 
adaptedness  of  these  signs  to  the  pur- 
pose for  which  they  were  to  be  used 
in  Egypt,  but  space  will  hardly  permit 
a  discussion   of  that  fea^'ure. 

In  what  does  the  backwardness  of 
Moses  approach  the  danger  point  of 
unbelief  (10-13)?  Light  is  thrown  on 
the  answer  to  this  question  if  we  re- 
flect that  V.  13  amounts  to  this: 
"Choose  another,  a  better  man  to 
send."  No  wonder  God  was  angered, 
and  yet  how  does  He  express  His  pa- 
tience (14-16)  ?  Nevertheless,  Moses 
may  have  forfeited  a  certain  privilege 
because  of  his  waywardness.  Bush 
suggests  as  a  rendering  of  v.  14:  "'Is 
not  Aaron  thy  brother  the  Levite?' 
By  which  we  may  understand  that  in 
consequence  of  Moses'  act  the  honor 
of  the  priesthood  and  of  being  the  offi- 
cial head  of  the  house  of  Levi  was  de- 
nied him  and  conferred  on  Aaron." 
If  this  be  true,  it  teaches  that  "those 
who  decline  the  labor  and  hazard  con- 
nected with  the  call  of  God  to  a  special 
service  may  lose  a  blessing  of  which 
they  little  dream." 

4.  The  Start  for  Egypt,  4:18-28. 

How  is  Moses  encouraged  (19)  ? 
What  peculiar  designation  is  given  Is- 
rael {22)  ?  You  will  recall  the  har- 
mony between  this  and  what  we  have 
learned  as  God's  purpose  in  calling 
Israel  for  her  great  mission.  She  was 
favored  beyond  other  nations  not  for 
her  own  sake  but  that  of  those  na- 
tions to  which   she  was  to  minister. 

What  mysterious  incident  occurred 
on  this  journey  (24-26)  ?  We  do  not 
know  the  meaning  of  this,  but  following 
we  give  the  views  of  James  G.  Murphy 
in  his  commentary  on  Exodus: 

"The  Lord  had  charged  Moses  with  a 
menace  of  the  gravest  kind  to  Pharaoh 
and  it  was  well  that  Moses  himself 
should  feel  acutely  the  pang  of  death  in 
order  to  comprehend  the  meaning  of 
this  threat.  It  appears  that  his  young- 
est son  had  not  been  circumcised 
through  some  fault  of  his  ;  the  neglect 
of  which  was  a  serious  delinquency  in 
one  who  was  to  be  the  leader  and  law- 
giver of  the  holy  people.  It  was  there- 
fore meet  that  the  perfection  of  the 
divine  holiness  should  be  made  known 
to  him  and  that  he  should  learn  at  this 
stage  of  his  experience  that  God  is  in 
earnest  when  He  speaks,  and  will  per- 


form what  He  has  threatened.  Hence 
the  Lord  sought  to  kill  him  probably  by 
some  disease  or  sudden  stroke.  It  is 
also  probable  from  her  promptitude  in 
the  matter  that  Zipporah  was  in  some 
way  the  cause  of  the  delay  in  circum- 
cising the  child.  Her  womanly  tender- 
ness shrunk  from  the  painful  operation, 
and  her  words  seem  to  imply  that  it 
was  her  connection  with  Moses  that 
had  necessitated  the  bloody  rite.  It 
was  doubtless  a  salutary  and  seasonable 
lesson  to  her  as  well  as  to  Moses.  The 
Lord,  who  sought  to  put  the  latter  to 
death,  remitted  the  penalty  when  the 
neglected  duty  had  been  performed." 

Questions. 

1.  How  does  archeology  testify  to 
Moses  in  Egypt? 

2.  What  is  a  purpose  of  God  in  cer- 
tain miracles? 

3.  How  would  you  define  "I  AM' 
THAT  I  AM"? 

4.  Give  an  argument  from  John  8 : 
58    for    Christ's   deity. 

5.  How  would  you  explain  the  word 
"borrow"    (3  :  21,  22)  ? 

6.  How  does  Murphy  explain  4 :  24- 
26? 

MOSES  AND  AAEON  IN  EGYPT 
Chapters  4:  29-6 

1.  Before  Israel,  4:29-31. 

What  is  the  first  step  taken  by  Moses 
and  Aaron  on  their  return  (29)  ? 
What  "signs"  are  referred  to  in  v.  30? 
(For  answer  compare  4:1-9.)  How 
did  the  people  receive  their  message 
(31)?  What  effect  was  produced  on 
the  people  by  God's   compassion  ? 

2.  Before  Pharaoh,  5:1-23. 

How  does  Moses  limit  his  demand 
(v.  I  compared  with  3  :  18)  ?  Do  you 
think  it  was  necessary  to  tell  Pharaoh 
the  complete  purpose  of  God  with 
reference  to  His  people?  In  replying 
to  this  question,  however,  it  is  well 
to  know  that  "a  three  days  journey" 
would  take  them  clear  out  of  Egypt, 
anu  that  therefore  there  was  no  de- 
ceit in  what  Moses  said.  And  by  mak- 
ing this  smallest  demand  upon  Pharaoh 
did  it  not  give  him  the  least  possible 
occasion  to  harden  his  heart? 

How  does  he  express  his  contempt 
of  the  demand  (2)  ?  What  charge 
does  he  lay  against  God's  messages 
C")?  What  new  hardships  are  im- 
posed on  Israel   (s-14)  ? 

ay  whom  are  the  messengers  now 
reproached  (19-21)?  These  "officers" 
seem  to  have  been  Israelites  placed 
over  their  brethren  in  subordination  to 
the  Egyptian  "taskmasters."  Their 
Hebrew    name,    "shoterim,"    is    defined 


46 


EXODUS 


6:1-7:13 


as  referring  to  managers  who  kept  ac- 
count of  matters  under  their  charge. 
What  is  the  effect  of  this  reproach  on 
Moses,  and  how  is  his  dejection  ex- 
pressed   (22-23)  ? 

3.  Before  the  Lord,  6: 1-13. 

We  receive  a  stirring  impression  of 
the  encouragement  this  interview  rnust 
have  brought  to  Moses  if  we  consider 
the  several  declarations  of  God  about 
Himself  and  His  purposes  thus  (v. 
1-8)  : 

I  am  the  Lord. 

I  appeared  unto  Abraham,  unto 
Isaac  and  unto  Jacob. 

I  have  established  My  covenant  with 
them  to  give  them  the  land  of  Canaan. 

I  have  heard  the  groaning  of  the 
children  of  Israel. 

I  have  remembered  My  covenant. 

I  will  bring  you  out  from  under  the 
burden   of  the   Egyptians. 

I  will  redeem  you  with  a  stretched 
out   arm. 

I  will  take  you  to  Me  for  a  people. 

I  will  be  to  you  a  God. 

I  will  bring  you  in  unto  the  land. 

I  will  give  it  you  for  an  heritage. 

I  am  the  Lord. 

What  do  you  suppose  God  means  in 
V.  3  ?  Of  course  the  literal  name 
"Jehovah"  was  known  to  the  fathers, 
but  its  complete  import  was  unknown. 
The  name  denotes  not  only  the  eternal 
existence  of  God  but  that  unchangeable 
truth  and  omnipotent  power  which  give 
fulfillment  to  His  promises.  The 
fathers  had  received  the  promises  but 
had  not  yet  enjoyed  them.  Now,  how- 
ever, God  was  about  to  do  what  He 
had  decreed,  and  the  following  verses 
which  speak  of  this  are  explanatory  of 
the  name.     It  were  as  though  He  said  : 

"I  am  Jehovah,  for  I  am  now  to  do 
what  I  have  declared  to  be  My  pur- 
pose." Compare,  for  further  illustra- 
tion of  this  name,  Ex.  7 :  5,  Ezek.  28 : 
22. 

How  is  the  renewal  of  Moses'  mes- 
sage received  by  the  people,  and  why 
(9)? 

4.  Genealogical    Record,    6:  14-27. 
The   design   of  this   record   just   here 

is  to  establish  the  lineage  of  Moses 
and  Aaron  because  of  their  promi- 
nence and  importance  in  the  coming 
history  of  the  nation   (26-27). 

THE   PLAGUES   OF   EGYPT:      AN 
INTRODUCTOEY  STUDY 

Chapters  7:  1-13 

I.  Import  of  the  Event. 

Murphy,  reminds  us  that  "to  under- 
stand   the    import    of    this    conflict    we 


need  to  recall  that  for  the  first  time 
since  the  dispersion  of  the  nations 
(Genesis  11)  the  opposition  between 
God  and  Satan  in  the  history  of  man- 
kind is  coming  out  into  broad  daylight. 
"This  nation  for  the  time  being 
represents  all  heathendom,  which  is 
the  kingdom  of  the  prince  of  darkness, 
and  the  battle  to  be  fought  is  the 
model  and  type  of  all  future  warfare 
between  the  Seed  of  the  woman  and 
the  seed  of  the  serpent.  Hence  it  rises 
to  a  transcendent  importance  in  the 
ways  of  God  with  man,  and  holds  a 
place  even  in  the  preface  to  the  Ten 
Commandments   (20:2)." 

2.  The  Rod  and  the  Serpent. 

There  are  at  least  three  ways  to  ac- 
count for  what  these  sorcerers  are  said 
to  have  done,  and  the  suggestions  ap- 
ply similarly  to  their  later  perform- 
ances with  the  water  and  the  frogs. 

(i)  One  may  deny  that  they  did  it, 
for  the  Hebrew  will  admit  of  this  ren- 
dering in  v.  12:  "They  cast  down 
every  man  his  rod  that  they  might 
become  serpents,  but  Aaron's  rod  swal- 
lowed up  their  rods."  In  other  words, 
their  rods  were  not  changed  at  all,  and 
were   lost   into   the  bargain. 

(2)  One  may  say  that  by  some  feat 
of  juggling  an  optical  delusion  was 
affected  by  which  it  appeared  that  their 
rods  were  changed. 

(3)  One  may  accept  the  text  on  its 
face  and  say  that  they  actually  did  the 
things  by  the  power  of  Satan.  This  is 
the  simplest  view,  harmonizing  with 
the  deep  import  to  Satan  of  the  whole 
transaction  and  with  what  we  subse- 
quently learn  of  his  interference  in  the 
affairs  of  men  and  nations  and  the 
"lying  wonders"  he  enables  the  former 
to   perform   (2   Thess.  2  :  9). 

In  this  last  case,  the  superiority  of 
God's  power  over  Satan  is  seen  in  that 
Moses'  rod  swallowed  up  those  of  the 
magicians,  and  hence  Pharaoh  was  in 
so  far  inexcusable  in  not  acknowledg- 
ing his  omnipotence. 

3.  Hardening  of  Pharaoh's  Heart. 

In  the  story  the  "hardening"  of  Phar- 
aoh's heart  is  spoken  of  nineteen 
times,  in  eleven  of  which  God  is  said 
to  have  done  the  hardening,  in  three 
Pharaoh  is  said  to  have  done  it,  and 
in  five  it  is  simply  announced  as  being 
done. 

i-rom  this  it  is  plain  that  no  inscrut- 
able omnipotence  bore  down  on  Phar- 
aoh to  make  him  go  against  his  will, 
but  that  without  such  constraint  he 
freely  resisted   God's  command. 

In  Bates'  Alleged  Discrepancies, 
from    which    the    above    paragraph    is 


7:4-8:19 


EXODUS 


47 


taken,  it  is  explained  that  Pharaoh  by 
his  conduct  put  himself  under  the  oper- 
ation of  that  law  according  to  which  a 
man's  heart  becomes  harder  the  longer 
he  resists  divine  mercy.  Inasmuch  as 
Pharaoh  himself  resisted  he  hardened 
his  own  heart,  but  inasmuch  as  God 
ordained  the  law  it  may  be  said  that 
God   hardened   it. 

But  while  thus  seeking  to  explain 
this  awful  circumstance,  let  us  not  try 
to  eliminate  divine  sovereignty  from 
it,  nor  neutralize  the  inspired  interpre- 
tation of  Romans  9  :  14-22. 

God  did  not  say :  "Go  to  now,  I 
will  by  a  personal  impact  on  Pharaoh's 
mind  and  subjugating  control  of  his 
faculties,  harden  him."  Nevertheless, 
Pharaoh  did  not  hold  out  against  God 
because  God  could  not  subdue  him, 
but  because  He  "had  great  ends  to  ac- 
complish in  permitting  him  to  prolong 
his  obstinacy." 

The  story,  and  especially  Paul's  in- 
spired comment  on  it,  should  have  a 
strong  effect  in  bringing  any  sober- 
minded  sinner  to  his  knees  before  God. 

4.  The  Order  and  Progress  of  the 
Plagues. 

There  were  ten  plagues  in  all,  and 
it  will  be  found  that  there  was  a  kind 
of  order  and  progress  in  their  ar- 
rangement, going  from  the  external  to 
the  internal  and  from  the  mediate  to 
the  immediate  hand  of  God. 

Divided  first  into  nine  and  one,  the 
one  standing  out  from  the  others  in 
the  awful  loss  of  the  first  born,  the 
nine  again  are  arranged  in  threes. 
ihis  arrangement  is  marked  by  the 
way,  the  place  and  the  time  in  which 
they  are  announced  to  the  king,  or  the 
abruptness  of  their  coming  without  an- 
nouncement ;  by  their  effect  on  him, 
ana  on  the  magicians,  and  in  other 
ways,  leading  to  the  conclusion  that 
there  was  "a  deeper  order  of  nature 
and  reason  out  of  which  they  sprung." 

Speaking  of  their  effect,  it  will  be 
seen  that  at  the  third  the  magicians 
acknowledge  the  finger  of  God,  at  the 
sixth  they  can  no  longer  stand  before 
Moses,  and  at  the  ninth  Pharaoh  re- 
fuses to  see  his  face  further. 

Finally,  the  first  three  fall  alike  on 
the  Hebrews  and  the  Egyptians,  but 
the  last  seven  are  reserved  for  the  lat- 
ter alone. 

Examine  2  Tim.  3  :  8-9,  and  observe 
that  the  two  names  mentioned  there 
may  be  those  of  the  leaders  of  the 
magicians,  traditional  names  probably, 
and  preserved  in  documents  since  lost. 
They  represented  Satan  much  as  Moses 
represented  God,  and  their  defeat  was 
an  impressive  demonstration  of  the  su- 
premacy of  the  God  of  the  Hebrews. 


5.  The  Miraculous  in  the  Plagues. 

There  are  two  kinds  of  miracles,  ab- 
solute and  providential,  the  latter  those 
which  are  not  so  miraculous  in  them- 
selves as  in  the  circumstances  of  their 
performance.  Such  were  these  plagues, 
for  in  their  character  they  were  the 
natural  phenomena  of  the  land,  only 
that  in  these  instances  they  came  at 
an  unusual  season,  in  an  unusual  de- 
gree, and  in  immediate  response  to 
Moses'   command. 

Also  they  were  particularly  humili- 
ating to  the  Egyptians  because  they  re- 
flected on  the  power  and  dignity  of 
their  gods.  The  Nile  was  their  patron 
goa,  and  to  have  its  waters  turned  into 
blood  and  become  a  torment  to  them 
was  dishonoring  to  that  divinity.  An- 
other of  their  gods  was  represented 
by  a  frog's  head.  They  also  wor- 
shiped flies,  reared  temples  in  honor  ef 
the  ox  and  the  cow,  and  idolized  the 
sun  which  was  turned  into  darkness  to 
them.  How  strange  that  they  should 
not  have  been  awakened  by  these 
things  ! 

Questions. 

1.  What  gives  great  significance  to 
the  events  of  this  lesson  and  those  im- 
mediately following? 

2.  In  what  three  ways  may  we  ac- 
count  for  the  acts   of  the  sorcerers? 

3.  How  would  you  explain  the  hard- 
ening of  Pharaoh's  heart? 

4.  Discriminate  between  the  two 
classes  of  miracles. 

5.  Why  were  the  plagfues  peculiarly 
humiliating  to  Egypt? 

THE  PLAGUES  IN  DETAIL 

C?HAPTERS  7:  14-10:  29 

I.  First  Group,  7:4  to  8:  19. 

(i)  The  river  turned  into  blood  (7: 
14-25).  How  far  did  this  plague  ex- 
tena  over  the  waters  of  Egypt  (19)? 
if  this  were  literally  so,  it  may  be 
asked,  where  did  the  magicians  find 
material  on  which  to  work  with  their 
enchantments  {22)  ?  Is  the  answer 
suggested  in  v.  24?  May  they  have 
dug  up  water  from  the  ground  for  this 
purpose?  If  so,  we  can  imagine  the 
limited  scale  of  their  performance  in 
contrast  with  that  of  Moses. 

In  connection  with  this  miracle  it 
should  be  known  that  commonly  the 
Nile  begins  to  rise  about  the  end  of 
June  and  attains  its  highest  point  at 
the  end  of  September.  It  assumes  a 
greenish  hue  at  first,  and  becomes  dis- 
agreeable to  the  taste  and  unwhole- 
some. Then  it  becomes  red  and  turbid 
for  two  or  three  weeks,  although  fit  for 
use  when  red.     'iiie  miraculous  is  seen 


48 


EXODUS 


8 :  29-10 :  29 


here :  (a)  because  it  occurred  in  the 
winter,  as  we  have  not  now  time  to 
prove  ;  (b)  the  water  was  not  merely 
reddened  but  turned  into  blood  ;  (c) 
the  fish  died,  which  was  not  the  case 
under  the  other  circumstances ;  (d) 
the  river  stank  and  became  offensive, 
while  in  the  other  case  it  was  fit  for 
use  when  red  ;  (e)  the  stroke  was  ar- 
rested at  the  end  of  seven  days,  but  or- 
dinarily the  redness  lasted  three  weeks  ; 
(f)  the  change  was  brought  on  in- 
stantly at  the  command  of  Moses  be- 
fore the  eyes  of  Pharaoh   (Murphy). 

{2)  The  frogs,  8:1-15.  Frogs 
abound  in  Egypt,  but  "miracles  are  not 
the  less  supernatural  because  their 
products  are  natural  objects,  previously 
well  known."  That  this  visitation  was 
miraculous  is  seen  in  that  the  frogs 
came  at  the  word  of  command,  and  at 
an  unusual  time,  and  in  an  unusual  de- 
gree and  magnified  form.  "Frogs  are 
not  usually  spawned,  transformed  into 
tadpoles,  and  then  into  frogs  and 
spread  over  a  country  in  a  few  mo- 
ments." 

What  different  effect  on  Pharaoh  has 
this  plague  from  the  previous  one  (8)  ? 
It  is  difficult  to  understand  the  mean- 
ing of  Moses'  words  :  "Glory  over  me" 
(9),  unless  we  take  them  in  the  sense 
of  "appoint  unto  me  a  time,  etc."  As 
one  of  the  older  commentators  sug- 
gests :  "Moses  experiences  so  much 
joy  at  Pharaoh's  apparent  relenting 
that  he  willingly  gives  him  the  honor 
of  appointing  the  time  when  he  should 
entreat  the  Lord  for  the  removal  of  the 
plagues." 

(3)  The  lice,  8 :  16-19.  In  other 
cases  the  water  produced  the  cause  of 
torture,  whence  does  this  arise  (16)? 
What  made  this  plague  more  aggra- 
vating than  the  former  ones  (17)?  To 
what  conclusion  do  the  magicians  come 
in  this  case  (19)?  Do  you  think  they 
meant  it  was  a  judgment  from  Jehovah, 
or  only  a  providential  event?  With 
which  of  these  two  possible  opinions 
does    Pharaoh's   action   seem   to   agree? 

2.  Second  Group,  8:  29  to  9:  12. 

(i)  The  flies,  8:20-32.  What  pre- 
liminary is  omitted  here  that  was  ob- 
served in  the  other  cases  (compare  v. 
16,  first  part,  for  example)  ?  How  does 
this  teach  that  the  true  wonder-worker 
is  not  tied  to  any  particular  mode  of 
introducing  his  wonders?  What  dis- 
tinction is  now  put  between  the  Egyp- 
tians and  the  Hebrews?  Why  were  the 
first  three  plagues  permitted  to  fall 
upon  the  latter?  Was  it  to  help  de- 
tach them  from  that  land  of  their 
birth?  How  did  this  division  between 
the  two  people  emphasize  the  fact  that 


the  judgments  were  coming  from  the 
God  of  the  Hebrews? 

What  further  effect  has  this  plague 
on  the  king  (25)  ?  Which  is  he  willing 
to  concede,  the  time  or  the  place  for 
sacrifice  ?  Why  will  not  Moses  con- 
form to  his  plan  (26)  ?  The  Egyptians 
worshipped  animals,  like  the  cow  and 
the  sheep,  and  should  the  Hebrews 
offer  them  in  sacrifice  it  would  be  an 
abomination  in  their  eyes  and  bring 
serious  consequence  upon  the  offerers. 
Moreover,  to  uo  so  in  Egypt  would,  in 
some  way,  be  an  abomination  to  the 
Lora  as  well,  and  hence  could  not  be 
considered. 

What  permission  is  now  given  the 
Hebrews  (28)  ?  What  admonition  to 
Pharaoh  (29)  ?  Was  the  latter  heeded 
(32)? 

(2)  The  Murrain,  7:  1-7.  Note  that 
"cattle  in  the  Held"  are  specified. 
Some  cattle  among  the  Egyptians  were 
stall-fed,  and  these  seem  to  have  been 
exempt  (compare  v.  19).  What  inter- 
esting investigation  is  the  king  led  to 
make  at  this  time,  and  with  what  con- 
firmatory result  (7)  ? 

(•?!  The  boils,  9:8-12.  It  is  to  be 
noted  that  the  uncleanness  resulting 
from  such  an  attack  would  be  particu- 
larly severe  on  a  people  who,  like  the 
Egyptians,  made  personal  cleanliness 
a  part  of  their  religion. 

3.  Third  Group,  9:  13  to  10:  29. 

(i)  The  hail,  9:13-35.  Read  care- 
fully vv.  14-17  of  the  section  and  ob- 
serve the  insight  which  God  gives  into 
the  theory  of  His  administration 
(Murphy).  It  is  instructive,  corrective 
ana  punitive,  but  never  destructive  of 
moral  agents.  He  might  have  smitten 
Pharaoh  and  his  people  as  easily  as 
their  cattle,  annihilating  them  and  thus 
removing  all  opposition  to  His  de- 
mands, but  such  is  not  His  way  in  deal- 
ing with  His  rational  creatures.  He 
approaches  them  with  love,  reason  and 
justice,  and  only  when  they  fail  will 
He  have  recourse  to  correction,  and 
finally  punishment.  Pharaoh  will  be  an 
example  of  these  things  to  all  succeed- 
ing generations.  It  was  for  this  God 
"raised  him  up"  instead  of  striking  him 
down. 

How  even  yet  does  God  remember 
mercy  and  leave  an  opening  for  faith 
(19-21) ? 

(2)  The  locusts,  10  :  1-20.  What  ef- 
fect are  the  plagues  beginning  to  have 
on  the  Egyptian  generally  (7)  ?  What 
expression  in  the  verse  indicates  the 
terrible  devastation  that  must  have 
already  taken  place?  To  what  further 
extent  is  the  king  now  prepared  to 
yield  (8-1 1)?  What  in  the  last  verse 
shows  his  spirit  in  the  premises?    How 


11 :  4-12  :  13 


EXODUS 


49 


does  this  plague  finally  effect  him  (i6- 
17)  ?     But  does  he  yet  surrender? 

(3)  The  darkness,  10:21-29.  What 
an  object  lesson  is  in  v.  22.  Not  only 
for  Pharaoh  and  Egypt  is  this  so,  but 
for  us  in  a  spiritual  sense.  The  world 
is  in  darkness  even  until  now,  but 
Christ  is  the  light  of  the  world,  and 
where  He  dwells  is  no  darkness  at  all. 
What  a  text  for  a  sermon,  especially  if 
treated  in  the  light  of  its  awful  con- 
text ! 

How  mvich  further  is  Pharaoh  will- 
ing to  assent  to  Moses'  demand  (24)  ? 
But  on  what  does  the  latter  still  insist 
(25,  26)  ?  What  "reckless  madness" 
takes  possession  of  the  king?  What  is 
there  ominous  in  the  reply  of  Moses  to 
him  (29)  ?  is  it  not  strange  in  this 
connection  that  Pharaoh  never  at- 
tempted to  destroy  the  lives  of  Moses 
and  Aaron?  What  better  evidence 
could  we  have  of  the  divine  protection 
that  accompanied  them  than  this? 
And  how  it  proves  also  the  limitations 
of  Satan's  power  (compare  Job  i  and 
2).  _ 

There  is  an  awful  significance  in  the 
plague  of  darkness,  since  the  sun  was 
a  leading  object  of  adoration  with  the 
Egyptians  (under  the  name  of  Osiris), 
of  which  the  king  himself  was  the 
representative,  entitling  him  in  some 
sense  to  divine  honors.  Thus  all  the 
forms  of  Egyptian  will-worship  have 
been  covered  with  shame  and  confusion 
in  these  nine  plagues   (Murphy). 

Questions. 

1.  What  should  the  sorcerers  have 
done  to  demonstrate  superiority  to 
Moses? 

2.  Prove  the  supernatural  character 
of  what  Moses  did. 

3.  What  spiritual  lessons  are  sug- 
gested in  this  lesson? 

^  4.  What_  light     is    here     thrown     on 
God's   administration    of   the   universe? 
5.   In    what   particular   was   there   di- 
vine restraint  on  Pharaoh? 

THE  PASSOVER 

Chapters  11-12:  36 

At  the  close  of  the  loth  chapter 
Moses  declares  Pharaoh  shall  see  his 
face  no  more,  while  in  the  nth  he  is 
present  with  him  again.  Therefore 
with  the  exception  of  the  first  three 
verses  of  c.  11  the  remainder  must  be 
a  continuation  of  c.  10. 

Let  us  consider  it  thus,  taking  up  the 
questions  in  vv.  1-3  in  connection  with 
c.  12. 

I.  The  Last  Plague  Announced,  11: 
4-10. 
Hitherto    God    plagued    Egypt    medi- 


ately, but  how  was  this  plague  to  be 
distinguished  (4)  ?  Why  was  this 
plague  harder  to  be  borne  than  if  the 
whole  nation  had  been  consumed?  By 
what  proverbial  expression  is  the  se- 
curity of  the  Hebrews  assured  (7)  ? 

How  does  V.  8  indicate  that  Moses 
has  ceased  to  speak  in  God's  name  and 
is  now  speaking  in  his  own  name  ?  Is 
he  not,  nevertheless,  speaking  repre- 
sentatively? How  do  the  last  two 
verses  show  that  Pharaoh's  disobedi- 
ence is  not  a  divine  defeat? 

2.  The  Passover  Instituted,  12: 1-13. 

What  new  appointment  of  time  dis- 
tinguishes this  event  (2) ?  The  year 
formerly  began  in  the  month  of  Tisri, 
corresponding  to  our  September  15  to 
October  15,  but  what  had  formerly  been 
the  seventh  month  new  becomes  the 
first.  This  month  was  known  as  Nisan. 
The  original  order  of  the  months  con- 
tinued so  far  as  ordinary  affairs  were 
concerned,  but  the  solemnities  observed 
in  honor  of  God  began  henceforth  with 
Nisan. 

What  were  the  Hebrews  to  do  (3)? 
When?  According  to  what  measure- 
rnent  or  proportion?  Israel  was  di- 
vided into  twelve  tribes,  these  again 
into  families  and  the  families  into 
"houses,"  the  last  named  being  com- 
posed of  particular  individuals.  Ac- 
cording to  Josephus,  the  Jewish  histo- 
rian, a  paschal  company  consisted  of 
not  less  than  ten  members,  although 
sometimes  there  were  as  many  as 
twenty.  In  this  company  they  were 
free  to  include  everyone  capable  of 
eating  as  much  as  the  size  of  an  olive. 

In  what  two  ways  was  the  lamb  to  be 
distinguished  (5)  ?  What  liberty  was 
there  in  its  selection?  A  male  was  ac- 
counted more  excellent  than  a  female 
(Malachi  i  :  14),  and  during  its  first 
year  not  only  would  its  flesh  be  more 
tender  and  grateful  but  in  that  period 
it  would  best  represent  the  idea  of 
harmlessness  and  simplicity  (i  Peter 
I  :  19). 

How  long  should  the  Iamb  be  kept 
before  slaying  (6)  ?  At  what  time 
should  all  the  lambs  be  killed  simulta- 
neously? The  "evening"  here  means 
sometime  between  the  time  of  the  sun's 
beginning  to  decline  and  that  of  its  set- 
ting, say  about  3 : 00  p.  m.  For  the 
typical  application  to  Christ,  compare 
John  19  :  19  and  Matthew  26  :  46. 

What  should  be  done  with  the  blood 
(7)  ?  How  was  the  flesh  to  be  cooked 
and  eaten  (8)  ?  "As  the  sacrificing  of 
the  lamb  is  a  symbol  of  the  redemption 
by  which  the  death  penalty  due  by  one 
is  paid  by  another,  so  the  eating  of  it 
is  a  figure  of  the  participation  in  par- 
don,   acceptance    and    full    blessedness 


50 


EXODUS 


12 :  14-20 


consequent     on     the     atonement     being 
made  and  the  law  being  satisfied." 

Both  the  roasting  and  eating  of  it 
with  unleavened  bread  was  for  greater 
expedition  in  leaving  the  land  that 
night.  They  would  have  time  neither 
to  boil  the  one  nor  wait  for  the  yeast 
to  rise  in  the  other.  And  yet  doubtless 
there  is  a  moral  or  typical  side  to  this 
matter  as  well,  for  since  the  paschal 
lamb  and  all  pertaining  to  it  forshadow 
the  person  and  work  of  our  Redeemer, 
the  roasting  of  the  flesh  may  suggest 
the  extremity  of  His  sufferings  under 
the  fire  of  God's  wrath,  while  the  ab- 
sence of  leaven  from  the  bread  finds 
a  spiritual  application  in  such  a  passage 
as  I  Cor.  5  : -7-8.  Leaven  is  a  mass  of 
sour  dough  in  which  decomposition  has 
set  in,  and  is  therefore  a  symbol  of 
corruption.  Hence,  unleavened  bread 
is  the  emblem  of  purity  and  life  be- 
coming those  who  have  exercised  faith 
in  God,  the  blessed  fruit  of  a  new  na- 
ture  (Murphy). 

What  other  regulations  accompanied 
this  institution  (o,  lo)  ?  It  would  ap- 
pear from  this  that  the  lamb  was  to  be 
roasted  whole  and  entire,  excepting 
doubtless  the  intestinal  canal.  There 
•was  to  be  no  breaking  of  its  bones 
(John  19:33).  This  "was  strikingly 
expressive  of  the  unity  of  the  sacrifice, 
of  the  salvation  it  pre-figured,  and  the 
people  who  partook  of  it  (Ps.  34:20; 
I  Cor.  10:17).  Nothing  should  re- 
main of  the  lamb  lest  it  should  be  put 
to  a  superstitutious  use,  and  also  to 
prevent  putrefaction,  for  it  was  not 
meet  that  anything  offered  to  God 
should  see  corruption  (Ps.  16:  10)." 

In  what  attitude  were  the  people  to 
be  (11)?    And  why? 

What  did  God  say  He  would  do  (12)  ? 
Note  the  reference  to  "the  gods  of 
iigypt"  in  this  verse.  There  is  a  Jew- 
ish tradition  that  the  idols  were  actu- 
ally demolished  on  that  night,  but  from 
a  figurative  point  of  view,  "what  could 
be  a  more  signal  infliction  vipon  these 
gods  than  the  complete  exposure  of 
their  importance  to  aid^^their  worship- 
pers in  a  time  of  need?" 

Jtsy  what  means  should  the  Hebrews 
experience  immunity  from  this  de- 
struction (13)?  Note  the  words: 
When  I  see  the  blood  I  will  pass  over 
you.  It  was  not  their  character  that 
saved  them,  neither  the  mercy  of  God 
in  the  abstract,  nor  their  faith  and 
obedience  considered  as  a  meritorious 
act,  but  the  actual  sprinkling  of  the 
blood  upon  the  door  posts.  Without 
this  they  would  not  have  been  in  the 
will  of  God,  and  His  mercy  could  not 
have  been  operative  towards  them.  No 
matter  the  degree  or  intelligence  of 
their    faith    which    led    to    the    sprink- 


ling of  the  blood,  it  was  the  latter  di- 
vinely-ordained token  which  was  the 
means  of  their  deliverance. 

The  bearing  of  this  on  our  redemp- 
tion through  the  atonement  of  Christ 
should  be  prayerfully  considered.  The 
Hebrews  were  sinners  in  the  general 
sense  as  well  as  the  Egyptians,  and 
(jod  might  justly  have  punished  them 
by  taking  away  the  life  of  the  first- 
born, but  He  was  pleased  to  show 
them  mercy  for  reasons  considered  in 
earlier  lessons  and  to  accept  the  life 
of  a  lamb  as  a  substitute  for  their  life. 
This  blood  was  a  signal  of  this,  and 
all  who  acted  on  the  command  of  God 
and  relied  on  His  protection  were  se- 
cure   from   the    stroke    of    the    avenger. 

Nothing  could  more  strikingly  set 
before  us  the  truth  about  the  applica- 
tion of  Christ's  blood  to  our  guilty 
conscience  as  a  means  of  deliverance 
from  the  wrath  to  come  (Rom.  3  :  24- 
25  ;  Eph.  1:7).  It  is  not  our  char- 
acter, neither  the  mercy  of  God  to- 
wards us  in  the  abstract  nor  the 
strength  or  intelligence  of  our  faith, 
but  the  application  of  the  blood  to  our 
souls  that  saves.  Do  not  pass  this  les- 
son without  satisfying  yourself  that 
this  has  become  true  of  you,  and  that 
you  have  by  faith  displayed  the  token 
(.Acts  4:  27). 

As  the  paschal  lamb  is  the  type  of 
our  Redeemer,  so  the  Passover  itself 
is  a  type  of  our  redemption  through 
Him  :  for  an  outline  of  which  see  the 
author's  Synthetic  Bible  Studies. 

3.  The    Passover    Commemorated, 
12: 14-20. 

(i)  The  feast  of  unleavened  bread 
(15)  was  a  distinct  ordinance  from  the 
Passover,  commencing  on  the  day 
after  the  killing  and  eating  of  the 
lamb,  the  15th  of  Nisan.  Of  course 
in  the  first  instance  it  could  not  have 
been  observed  until  they  left  Egypt. 

(2)  The  "cutting  off"  from  Israel 
meant  not  necessarily  physical  death 
but  excommunication  from  the  so- 
ciety and  privileges  of  the  chosen 
people. 

(3)  Note  the  "holy  convocation"  for 
the  public  worship  of  God  in  connec- 
tion with  this  feast  (16).  Doubtless 
the  people  of  a  neighborhood  thus 
came  together  for  praise  and  prayer, 
and  some  think  that  even  from  an 
early  period  portions  of  the  written 
Wor^  may  have  been  read  and  ex- 
pounded. This  convocation,  it  is 
thought,  was  the  origin  of  the  syna- 
gogue, a  term  which  originally  denoted 
the  assembly,  and  was  doubtless  at 
first  held  in  the  open  air. 

(4)  The  word  "stranger"  here  doubt- 


12 :  29-13  :  16 


EXODUS 


51 


less    means    the    Gentile    proselyte    in 
contrast  with   a   native   Israelite. 

4.  The  Stroke  Falls,  12:29-36. 

We  need  not  dwell  on  the  awful  hor- 
ror of  this  night,  but  should  not  fail 
to  recognize  God's  righteous  retribu- 
tion in  it.  The  Egyptians  who  had 
slain  the  Hebrew  children  now  see 
their  own  die.  Four  score  years  had 
passed  since  the  persecution  began, 
but  God  visits  the  iniquity  of  the  fa- 
thers upon  the  children  unto  the  third 
and   fourth   generation    (Bush). 

A  further  word  on  vv.  35  and  36. 
When  the  Orientals  attend  their  sa- 
cred festivals  they  put  on  their  best 
jewels,  thinking  it  a  disgrace  to  ap- 
pear otherwise  before  their  gods.  It 
is  said  nothing  is  more  common  than 
to  see  poor  people  adorned  on  such 
occasions   with   borrowed   ornaments. 

It  is  notable  that  the  Egyptians  lent 
their  jewels  to  the  Hebrews  because 
the  Lord  gave  them  favor  in  their 
sight.  The  rank  and  file  of  the  Egyp- 
tians may  in  the  end  have  sympathized 
with  the  afflicted  Hebrews,  or  else  for 
their  own  safety  they  were  so  anxious 
to  have  them  go  as  to  offer  them  an 
inducement.  In  this  connection  read 
again  11:3,  and  see  the  reverence  and 
awe  inspired  among  the  Egyptians  by 
Moses'   miracles. 

Nor  should  we  conclude  this  lesson 
without  consulting  Ezekiel  39:10, 
where  we  see  that  the  Jews  will  spoil 
the  Gentiles  a  second  time,  in  that  day 
when  God  with  a  high  hand  shall  re- 
store them  to  their  own  land  at  the 
enu  of  the  present  age. 

Questions. 

1.  Name  the  first  month  of  the  Jew- 
ish religious  year. 

2.  State  what  the  slaying  and  eat- 
ing of  the  paschal  lamb  prefigure. 

3.  What  does  leaven   symbolize? 

4.  Show  the  parallel  between  the 
cause  of  the  Hebrews'  deliverance  and 
that   of   our   eternal   redemption. 

5.  What  reasons  may  have  influ- 
enced the  Egyptians  to  give  their 
jewels   to   the   Hebrews  ? 

THE  PILLAE  OF   CLOUD 

Chapters  12:  37-13:  17 

I.  The  First  Stage  of  the  Journey, 
12:37-51. 

How  did  the  Hebrews  get  from  Go- 
shen to  Rameses?  Perhaps  Rameses 
was  in  the  land  of  Goshen  or  it  was  a 
name  used  here  in  the  sense  of  the 
general  locality  rather  than  the  spe- 
cific city  which  the  Hebrews  helped  to 
build    (i:ii).      Compare    Genesis    47: 


II.  "Succoth"  is  not  capable  of  iden- 
tification, but  since  the  word  means 
"tents"  or  "places  for  tents"  some 
think  it  specifies  a  camping  spot  en 
route. 

Note  the  number  of  the  men,  which, 
rnultipHed  by  four  to  allow  for  fami- 
lies, gives  an  aggregate  of  2,400,000 
souls  in  all,  without  counting  "the 
mixed  multitude"  of  the  next  verse. 
Some  of  these  latter  may  have  been 
the  poorer  Egyptians  and  some  foreign 
slaves  of  both  Egyptians  and  Hebrews. 

Note  the  time  named  in  v.  40  and 
the  exactitude  of  the  fulfillment  of 
prophecy  mentioned  in  v.  41,  a  date 
vk^hich  is  to  be  reckoned  from  the 
time  Abraham  received  the  promise 
(Gen.  15:13;,  which  makes  just  430 
years. 

2.  The  First-born  set  Apart,  13:1- 
16. 

We  can  see  a  reason  for  the  com- 
mand in  V.  I  when  we  recall  the  pre- 
servation of  their  first-born  in  Egypt. 
Doubtless  it  was  to  keep  alive  the 
memory  of  that  event  as  well  as  to  ex- 
press their  gratitude  for  it.  "All 
things  belong  to  God  by  right  of  crea- 
tion :  _  the  Israelites  by  right  of  re- 
demption ;  the  first-born  of  Israel  by 
right  of  passing  over  them  in  the 
judgment   upon    Egypt." 

Moses  immediately  communicates 
this  command  to  the  people.  Note  that 
the  month  "Abib"  (4)  is  the  Hebrew 
for  the  Chaldaic  "Nisan"  previously 
mentioned. 

i:>y  v/hat  figurative  language  does  he 
impress  the  people  with  the  duty  of 
remembering  all  God's  goodness  to 
them  (8,  9)  ?  We  thus  see  the  duty 
of  parental  instruction  enjoined,  and 
are  impressed  by  the  fact  that  "the 
history  of  the  ways  of  God  with  men 
is  a  trust  to  be  conveyed  faithfully 
from  father  to  son." 

By  what  two  words  in  v.  12  is 
"sanctify"  of  v.  2  explained?  Note 
that  the  "firstlings"  of  the  clean  beasts 
as  subsequently  explained,  cah"es, 
lambs  and  kids,  were  dedicated  to  God 
and  used  in  sacrifice,  but  those  of  the 
unclean  were  redeemed.  How  (13)? 
/vnd  if  not  redeemed,  then  what? 
What  about  the  first-born  of  man? 
The  law  concerning  this  will  be  met 
with  later  (Nurnbers  18:16).  Of 
course  this  regulation  was  to  come  into 
force  when  Israel  should  reach  Ca- 
naan (11).  As  Murphy  remarks,  "the 
residence  of  Israel  for  forty  years  in 
the  wilderness  was  in  consequence  of 
their  unbelief  and  is  not  here  contem- 
plated. Here  it  is  presumed  they  were 
to  pass  immediately  through  the  wil- 
derness into  the   Promised  Land,  with 


52 


EXODUS 


13 :  17-22 


the  exception  of  a  year  in  the  penin- 
sula of  Sinai  for  which  special  pro- 
vision is  made  later  on  (Numbers  3)." 

3.  The  Second  Stage  of  the  Jour- 
ney, 13:  17-22. 

bo  not  neglect  the  map  in  this  study, 
since  it  is  at  least  approximately  cor- 
rect. Why  were  not  the  Hebrews  per- 
mitted to  go  the  near  way  (17)? 
Could  not  God  have  delivered  them 
from  the  Philistines  as  well  as  from 
the  Egyptians?  How  then  does  this 
illustrate  the  principle  that  God  makes 
no  unnecessary  displays  of  miraculous 
power? 

By  what  route  were  they  led  (18)? 
At  its  northern  extremity  the  Red  Sea 
s  parates  into  two  minor  gulfs  which 
enclose  the  peninsula  of  Sinai.  The 
western  gulf  is  called  Suez,  which  is 
the  one  they  crossed.  Its  varied  width 
is  about  thirty  miles,  narrowing  very 
much  at  its  northern  extremity,  and  its 
varied  depth  about  twelve  fathoms, 
with  a  sandy  bottom. 

The  word  "harnessed"  in  this  verse 
is  unusual.  According  to  its  derivation 
it  means  "by  five  in  a  rank,"  but  we 
can  only  explain  it  on  the  supposition 
that  in  some  way  the  men  went  up 
marshalled  in  orderly  array,  the  better 
to  protect  the  women  and  children  of 
the  company  as  well  as  their  cattle 
and   other  possessions. 

What  special  command  does  Moses 
execute  (19)  ?     Compare  Acts  7:16. 

What  is  the  name  of  their  next  camp- 
ing place  (20) ?  In  what  supernatural 
way  were  they  guided    (21)? 

We  have  not  now  the  pillar  of  fire 
and  cloud,  but  we  have  the  Word  of 
God,  which  is  a  lamp  to  our  feet  and 
a  light  to  our  path. 

Excursus  on  the  Pillar  of  Cloud. 

Dr  Bush  has  an  interesting  excursus 
on  the  pillar  of  cloud,  from  which  a 
few  paragraphs  are  taken  : 

The  Hebrew  root  "amad"  signifies 
"to  stand,"  and  imports  an  upright, 
standing  mass  of  cloud  resembling  a 
column  in  a  building.  It  appears  from 
Ps.  105  :  39  that  it  was  spread  at  the 
base  so  as  to  cover  as  with  a  canopy 
the  whole  host  of  Israel,  shading  them 
from  the  heat.  The  height,  if  it  bore 
any  proportion  to  its  base,  must  have 
been  immense,  as  the  encampment  cov- 
ered a  space  (say)  of  twelve  square 
miles.  It  is  evident  from  Deut.  31:15 
that  it  was  the  habitation  of  the  divine 
presence  from  which  oracles  were  pro- 
claimed to  the  people. 

For  further  allusion  to  its  use  as  a 
guiding  signal  see  Ps.  78:14;  Neh. 
9:12;    and  observe  also  its  re-appear- 


ance  in   the   millennial   age    (Is.   4:5? 
Rev.  7:  15,  16). 

Some  think  the  whole  mass  was 
opaque  by  day  and  luminous  by  night, 
while  others  believe  there  was  a  rend- 
ing at  night  of  the  outer,  dark  body 
of  the  cloud  and  consequent  dis- 
closure of  an  interior  splendor  envelop- 
ed from  view  during  the  day. 

This  unwrapped  splendor  appearing  at 
night  was  presumably  "the  glory  of 
the  Lord"  which  occasionally  appeared 
by  day  when  God  would  express  dis- 
pleasure towards  His  people  or  impress 
them  with  His  majesty,  as  at  Sinai  (Ex. 
16  :  10  ;  Num.  16  :  40).  In  other  words, 
taken  as  a  whole,  this  pillar  was  in- 
tended to  serve  as  the  shekinah  or  visi- 
ble representative  of  Jehovah  dwelling 
in  the  midst  of  His  people. 

compare  now  Ex.  14:  19  and  observe 
that  the  pillar  of  cloud  is  called  in  the 
same  verse  "the  angel  of  God."  The 
term  "Angel"  is  used  in  Scripture  to 
denote  various  kinds  of  agency,  per- 
sonal and  impersonal,  but  "the  Angel 
of  God"  (as  we  have  learned)  is  a 
phrase  descriptive  of  the  second  Per- 
son of  the  Trinity,  Jehovah-Jesus. 
There  is  reason  to  believe,  therefore, 
that  this  cloud  was  in  some  sense  a 
manifestation  of  His  presence  to  Israel. 
See  further,  Ex.  23  :  20-23  ;  Is.  63  : 
8,  9.  As  Bush  says  :  "To  all  practical 
purposes  it  was  the  Angel  of  Jehovah, 
and  they  were  to  look  up  to  that  sub- 
lime and  awful  column  as  a  visible 
embodiment  of  their  covenant  with 
God,  as  an  ever-present  witness,  and 
feel  as  if  a  thousand  eyes  were  looking 
out  of  the  miost  of  it  upon  them,  from 
which  not  even  their  slightest  word 
or  deed  coula  be  hidden.  Through  the 
whole  tenor  of  the  Mosaic  narrative 
this  is  to  be  understood  as  associated 
with  the  title  'Lord'  or  'the  Angel  of 
the   Lord.' " 

It  was  this  visible  symbol,  too,  which 
was  their  oracle  or  means  of  communi- 
cation with  Jehovah,  the  word  of  the 
ancient  economy,  both  in  the  course  of 
their  wilderness  journey  and  when  af- 
terwards it  was  removed  into  the  Most 
Holy  Place  of  the  Tabernacle  and 
Temple.  See  Ex.  33:9-11;  Ps.  99:6, 
7.  Compare  also  John  i  :  1-14,  where 
the  glory  of  the  word  incarnate  is  re- 
ferred to,  "not  that  intrinsic  moral 
glory  that  distinguished  His  character 
always,  but  rather  that  special  and 
overwhelming  display  of  glory  of  which 
Peter,  James  and  John  were  eye-wit- 
nesses on  the  Mount  of  Transfigura- 
tion, when  there  was  a  temporary  lay- 
ing aside  of  the  veil  of  His  flesh  and 
disclosure  of  the  indwelling  shekinah, 
the  glory  of  His  Godhead."  A  preinti- 
mation    indeed   of   that   glory   in   which 


14  : 1-15  :  21 


EXODUS 


53 


He  shall  appear  when  He  comes  "a 
second  time,  without  sin,  unto  salva- 
tion." 

What  a  wonderful  theme  of  study  we 
have  in  this  pillar  of  cloud  ! 

Questions. 

1.  In  what  two  ways  may  the  loca- 
tion   Rameses   be   understood  ? 

2.  How  does  this  lesson  illustrate 
God's   conservation  of  the  miraculous? 

3.  Of  what  was  the  pillar  of  cloud  a 
symbol  ? 

4.  Show  its  fitntss  for  this  purpose. 

5.  What  takes  its  place  for  God's 
people   to-day? 

THE  HOESE  AND  ITS  EIDER 
OVEETHEOWN 

Chapters  14-15 :  21 

I.    Through  the  Red  Sea..  14. 

What  was  the  command  now  given  to 
Moses  (2)  ?  From  Etham,  their  pres- 
ent stoping  place,  the  next  step  was  of 
great  importance.  That  town  was  near 
the  head  of  the  Red  Sea  at  the  border 
of  the  wilderness  of  Arabia  and  the 
limit  of  the  three  days'  journey  for 
which  they  had  applied  to  Pharaoh. 
Would  they  remain  there  and  offer 
their  sacrifices  as  proposed,  or  continue 
their  journey  and  endeavor  to  leave  the 
country  of  the  Egyptians  altogether? 
The  latter  people  were  watching  them 
with  keen  eyes,  doubtless.  What  must 
have  been  the  surprise  of  all  when  this 
command  began  to  be  obeyed.  The 
natural  way  to  leave  the  country  was 
by  the  north  and  around  the  head  of 
the  Red  Sea,  but  Pi-hahiroth  was  in  a" 
southeasterly  direction  and  would  "en- 
tangle" them  in  the  land. 

A  study  of  the  map  will  add  to  the 
interest  of  the  lesson,  even  though  all 
the  localities  are  not  absolutely  identi- 
fied. It  is  clear,  that  in  their  new  sta- 
tion the  Israelites  had  the  mountains  on 
the  west  and  south  and  the  sea  on  the 
east.  As  Pharaoh  would  follow  them 
from  the  northwest  it  would  seem  at 
first  as  though  they  must  become  his 
easy  prey,  being  in  a  snare  from  which 
it  was  impossible  to  escape. 

What,  however,  is  the  divine  purpose 
in  this  movement   (3,  4)  ? 

How  did  the  Hebrews  behave  in 
face  of  the  new  peril  that  now  seemed 
to  confront  them  (10-12)?  Point  out 
their  fear,  unbelief,  injustice,  selfish- 
ness, cowardice  and  ingratitude.  How 
does  Moses'  character  shine  in  com- 
parison (13,  14)?  Point  out  his  meek- 
ness,  forbearance,  composure,  faith. 

How  does  V.  15  indicate  that  there  is 
a  time  for  all  things,  even  prayer? 
How  does  v.  16  attest  the  authority  of 


Moses  before  the  people  as  an  instru- 
ment of  God?  In  what  way  do  the 
next  two  verses  illustrate  that  the  provi- 
oences  of  God  have  a  two-fold  aspect  as 
between  sinners  and  saints  ?  By  what 
method  were  the  waters  of  the  sea  di- 
vided (21)?  Compare  here  Ps.  "jy  :  16- 
20.  "A  strong  northeast  wind  has  al- 
ways had  much  influence  on  the  ebb  of 
the  tide  in  the  Red  Sea,  but  such  an 
annual  occurrence  only  drives  out  the 
old  body  of  water  further  from  the 
shore.  It  does  not  divide  the  waters, 
or  make  them  'a  wall'  on  each  side  of 
the  dry  ground,  or  leave  space  for  the 
passage  of  a  large  multitude,  or  happen 
precisely  at  the  moment  when  escape 
from  a  foe  makes  it  convenient  for  the 
leader  of  a  people  to  wave  over  the 
water  a  rod  of  power."  In  other  words, 
this  was  a  supernatural  event,  a  miracle 
of  divine  power. 

L)o  you  suppose  the  Egyptians  really 
knew  they  were  walking  into  the  bed 
of  the  sea  {2:^)"^.  May  not  the  super- 
natural darkness  of  the  pillar  of  cloud 
have  kept  them  in  ignorance  of  this? 
If  so,  what  a  fearful  discovery  they 
made  subsequently  ! 

l\o  wonder  that  in  view  of  the  pres- 
ent and  the  past  the  Egyptians  declared 
that  the  Lord  fought  for  Israel. 

Notice  the  closing  phrase  of  v.  30 : 
"Israel  saw  the  Egyptians  dead  upon 
the  sea  shore,"  and  compare  Ezekiel 
Z2  :  4  which  speaks  of  the  latter  judg- 
ment on  the  same  people,  and  Rev.  19: 
17,  18,  referring  to  that  which  shall  fall 
upon  the  ungodly  nations  at  the  close 
of  this  age. 

What  effect  had  this  awful  judgment 
upon  Israel? 

2.  The  Song  of  Victory,  15: 1-21. 

Compare  the  circumstances  of  this 
chapter  with  i^ev.  15:2,  3  and  see  the 
likeness  of  the  two  events. 

This  is  the  most  ancient  of  songs, 
whose  poetical  merits  are  of  the  first 
order,  which  we  might  suppose  to  be 
the  case  since  it  was  given  by  divine  in- 
spiration. 

A  remarkable  feature  of  the  song  is 
that  almost  all  its  verbs  are  in  the  fu- 
ture tense,  carrying  the  implication 
"that  what  happened  on  this  occasion 
to  God's  enemies  would  happen  in  like 
manner  in  all  future  time  so  far  as 
utter  discomfiture  and  signal  perdition 
were  converned." 

What  is  the  prediction  of  vv.  14-18? 
Compare  Joshua  2:9-11  for  an  illus- 
tration of  its  fulfillment. 

Who  is  once  more  introduced  into  the 
history  at  v.  20  ?  Observe  that  the 
dancing  mentioned  was  that  of  women 
alone,  the  method  being  to  follow  the 
leader,   imitating  her  steps  and  if  she 


54 


EXODUS 


sings  to  make  up  the  chorus.  The  song 
was  probably  sung  alternately  by  the 
men  and  women  ranged  in  two  bands, 
Moses  leading  the  one  and  Miriam  the 
other ;  or  possibly  the  men  sung  the 
song  and  the  women  joined  in  the 
chorus  of  V.  21  after  every  period  of 
five  verses  and  at  the  end  of  the  whole  : 
"Sing  ye  to  the  Lord, 
For  He  hath  triumphed  gloriously. 
The  horse  and  his  rider  hath  He 
thrown  into  the  sea." 
Observe  the  new  name  of  God  found 
in  this  song  (2),  and  note  that  it  oc- 
curs for  the  first  time  after  the  signs 
and  wonders  in  the  land  of  Egypt,  just 
as  the  other  name  occurred  before  these 
events.  This  leads  to  the  supposition 
that  Jehovah  is  the  name  of  God  on  His 
prophetic  side  and  Jah  His  name  on  His 
historic  side.  As  the  first  denotes  Him 
who  is  about  to  manifest  His  being,  so 
the  second  denotes  Him  who  has  mani- 
fested His  being. 

Questions. 

1.  Have  you  sought  to  identify  Etham 
and  Pi-hahiroth  on  the  map? 

2.  Prove  the  miraculous  nature  of  the 
event  at  the  Red  Sea. 

3.  How  does  it  and  its  attendant  cir- 
cumstances bear  on  the  literalness  of 
later  earthly  judgments? 

4.  Has  the  song  of  victory  prophetic 
value,  and  how? 

5.  What  is  the  meaning  of  the  name 
"Jah"? 

THE   TYPICAL  ASPECT  OF  IS- 
EAEL'S  VICTORY 

Paul  speaking  of  the  early  history  of 
Israel  says  (i  Cor.  10:11):  "Now 
these  things  happened  unto  them  by 
way  of  example  (or,  as  types),  and 
they  were  written  for  our  admonition, 
upon  whom  the  ends  of  the  ages  are 
come." 

We  have  already  spoken  of  the 
value  of  Grant's  Numerical  Bible  as 
bearing  on  the  symbolic  application  to 
be  made  of  these  things,  and  from  him 
we  quote   the  substance  of  this   lesson. 

At  the  Red  Sea  the  question  is  no 
longer  one  between  the  Israelites  and 
God.  That  was  the  status  represented 
in  the  Passover,  but  the  question  now 
is  between  Israel  and  her  enemy.  The 
question  with  God  had  been  settled  in 
the  Passover,  and  forever  settled. 
They  had  been  redeemed  from  bond- 
age and  had  come  into  a  new  rela- 
tionship to  God  in  which  He  was 
pledged  to  certain  things  on  their  be- 
halL 

The  question  now  raised  was  the  old 
question  of  servitude  to  Pharaoh  or  of 
liberty.      This    question    God    Himself 


now  takes  up  on  their  behalf,  and 
they  find  Him  with  them  in  a  more 
manifest  way  than  they  had  ever 
found  Him  as  yet.  From  the  very 
moment  of  the  Passover  God  was  with 
them,  but  it  is  the  experience  at  the 
Red  Sea  that  makes  them  understand 
how  truly  He  is  with  them. 

Epistle  to  the  Romans  Compared. 

The  situation  suggests  the  doctrinal 
part  of  Romans,  in  the  first  eight  chap- 
ters of  the  epistle.  If  Vv'e  consider  the 
first  half  of  this  part,  that  is,  down  to 
the  middle  of  the  5th  chapter,  it  sets 
before  us  the  teaching  concerning  our 
redemption  through  the  blood  of  Christ 
and  what  it  effects  for  us.  We  see 
that  through  the  righteousness  of  God 
which  this  redemption  declares,  there 
has  been  provided  for  us  in  Christ  a 
place  of  assured  shelter.  We  are  jus- 
tified by  His  blood,  and  this  justifica- 
tion reaches  on  in  its  effects  to  the 
final  judgment  of  the  world.  Judg- 
ment for  us  is  rolled  away  forever ! 
Our  standing  before  God  is  now  of 
grace,  our  hope  is  now  of  glory,  and 
we  are  enabled  to  glory,  even  in  tribu- 
lations because  all  things  are  working 
together  for  our  good. 

All  this  may  be  called  the  Passover 
truth,  for  like  the  Israelites  we  are 
now  sheltered  from  judgment,  feed- 
ing upon  the  Lamb,  and  equipped  for 
our  journey. 

But  at  this  point  the  truth  set  be- 
fore us  in  Romans  5:12  becomes  op- 
erative. That  is  the  question  of  the 
experience  of  the  new  life.  It  suggests 
itself  in  the  words  :  "What  then,  shall 
we  continue  in  sin  that  grace  may 
abound  ?  Shall  we  sin  because  we  are 
not  under  the  law  but  under  grace  ?" 
Ana  finally,  when  the  discovery  of  the 
hopeless  evil  and  weakness  of  our  old 
nature  is  made,  we  cry  :  "O  wretched 
man  that  I  am,  who  shall  deliver  me 
from  this  body  of  death  !" 

Israel's    Bondage    and    the    Chris- 
tian's Sin. 

Who  can  but  think  of  Israel's  bond- 
age in  Egypt  here,  and  of  the  divine 
method  of  deliverance?  Did  Israel's 
bondage  to  Pharaoh  cease  on  the  night 
of  the  Passover?  In  one  sense  it  did. 
There  was  a  breaking  of  chains  and  a 
real  start.  God  was  now  with  them 
and  could  never  allow  His  claim  to 
them  to  be  cancelled,  for  He  had  re- 
deemed them  to  Himself.  The  enemy 
never  could  regain  possession  of  His 
people.  But  when  we  pass  from  God's 
point  of  view  to  that  of  the  people 
themselves  we  find  them  losing  their 
confidence  and  trembling  again  before 


15 :  22-lG 


EXODUS 


55 


their  old  tyrant  in  such  fear  that  even 
the  actual  presence  of  God  with  them 
in  the  pillar  of  cloud  could  not  remove. 
Shut  up  between  the  desert  and  the 
sea  with  Pharaoh  in  full  pursuit,  their 
cry  is  that  of  unbelieving  despair.  The 
controversy  between  them  and  their 
old  enemy  had  to  be  taken  up  afresh 
by  God  in  their  behalf,  and  now  to  be 
ended  forever.  God  interferes  and 
fights  for  them,  and  they  do  nothing 
but  stand  still  and  see  the  salvation  of 
the   Lord. 

It  is  so  with  the  soul  who  has  found 
shelter  under  the  blood  of  Christ  and 
seen  the  judgment  of  God  removed 
from  him.  The  question  of  deliver- 
ance from  "the  law  of  sin"  is  settled 
for  him,  but  he  does  not  always  come 
at  once  into  the  realization  of  it.  In 
other  words  the  first  teaching  of  holi- 
ness is  this,  that  in  me  as  a  believer 
in  Christ,  that  is,  in  my  old  nature, 
there  is  no  good  thing.  In  order  to 
have  strength,  in  other  words,  we  must 
learn  the  lesson  of  thorough  and  con- 
tinual  weakness. 

What  the  Red  Sea  Means. 

At  first,  when  salvation  is  new  and 
one  has  seen  death  turned  into  life 
through  faith  in  a  risen  Saviour,  it 
may  seem  as  if  sin  could  no  more  put 
shackles  on  the  soul.  But  as  yet  there 
is  little  knowledge  of  the  old  self,  and 
full  deliverance  from  it  is  not  known 
until  this  has  been  realized,  that  is, 
until  the  Red  iea  is  reached  and  Egypt 
is  left  behind  forever.  How  many 
have  begun  to  follow  God  in  the  way 
of  holiness  until  He  has  led  them 
where  they  had  to  cry  and  cry  again 
that  they  cannot  do  the  things  that 
they  would !  Progress  seems  impos- 
sible, and  hence  they  would  stop  here 
and  imagine  they  must  after  all  serve 
Pharaoh  with  the  best  grace  they  can. 
They  are  at  peace  with  God  through 
the  blood  of  Christ,  yet  so  far  as  the 
sin  which  is  within  them  is  concerned 
they  expect  no  special  deliverance. 
"With  the  mind  they  serve  the  law  of 
God,  but  with  the  flesh  the  law  of  sin." 

Such  as  these  do  not  see  that  after 
all  it  is  only  the  border  of  Egypt  they 
have  reached,  and  that  where  all  prog- 
ress seems  to  have  stopped  God  is  at 
hand  to  give  them  so  great  a  deliver- 
ance from  their  enemy  that  their 
hearts  shall  sing  aloud   forever. 

God  Our  Deliverer. 

Now  look  at  the  type  again.  Ob- 
serve that  God  does  not  lead  Israel  up 
against  Pharaoh.  In  other  words,  He 
does  not  strengthen  their  arm  by  His 
own  to  bring  salvation  to  them,  but 
rather   they    had    to    "stand    still"    and 


see  His  salvation.  God  does  not  call 
us  to  fight  against  the  flesh  and  subdue 
it,  nor  does  He  point  or  lead  in  that 
direction  at  all.  The  sea  divides,  and 
a  channel  is  made  for  His  people  to 
pass  through.  In  other  words,  Christ's 
precious  death  is  for  us  so  that  we  are 
deaa  in  Him  and  are  no  longer  "in 
the  flesh."  His  death  has  ended  our 
history  before  God.  In  Him  we  have 
passed  through  death  untouched,  dry- 
shod,  and  are  now  beyond  it. 

There  is  a  sense,  of  course,  in  which 
this  is  not  a  matter  of  attainment  on 
our  part,  and  yet  there  is  another 
sense  in  which  it  is.  It  is  ours  al- 
ready the  moment  we  receive  Christ, 
and  yet  we  are  to  apprehend  it  as  ours. 
All  this  was  true  of  Israel  on  the  night 
of  the  Passover,  and  yet  it  was  some 
little  time  after  the  Passover  before 
they  really  came  to  know  and  enjoy 
its  blessedness. 

Faith  is  thus  the  principle  of  sancti- 
fication  as  it  is  of  justification  or  the 
new  nature.  Faith  is  turning  from 
myself  to  God  and  His  Son  Jesus 
Christ.  By  faith  I  pass  through  the 
sea  to  take  my  new  position  outside  of 
my  old  nature  altogether,  and  when  I 
look  back  I  find  that  my  enemies  are 
buried  in  the  waters.  Privileged  to 
turn  away  from  self,  the  conflict  and 
the  distress  are  over.  In  Christ  is  my 
place,  in  Him  I  find  a  satisfying  ob- 
ject lifting  me  out  of  the  old  sphere 
of  things  in  which  the  lust  of  the  flesh 
finds  what  it  seeks.  In  Him  the  new 
nature  expands  and  develops  and  bears 
fruit.  The  fruit  of  the  Spirit  needs 
to  be  ripened  in  the  Son.  The  least 
degree  of  occupation  with  Christ  is 
glory.  No  wonder  that  they  who  know 
it  should,  like  the  Israelites,  sing  a 
song  of  victory ! 

PROVISION  IN  THE  WILDER- 
NESS 

Chapters  15:  22-16 

As  we  have  entered  upon  a  new 
sphere  of  Israel's  history  it  may  be 
well  again  to  briefly  call  attention  to 
the  way  in  which  archaeological  data 
corroborate  it.  These  data  are  already 
so  numerous,  and  every  decade  is 
bringing  so  many  more  to  the  front, 
that  one   hardly  knows   what   to   quote. 

The  flight  of  the  Hebrews  is  not 
mentioned  on  any  of  the  monuments 
of  Egypt  but  there  is  a  reason  for  that, 
since  this  escape  of  slaves  meant  a 
defeat  of  Pharaoh's  purposes,  and  mon- 
archs  are  not  in  the  habit  of  recording 
their  defeats.  And  again,  such  mi- 
grations are  not  infrequent  in  lands  of 
shepherds  and  nomads.     The  route   of 


56 


EXODUS 


15 :  22-16 : 1 


the  Exodus,  however,  is  now  known 
beyond  all  reasonable  doubt.  The 
Pharaoh  of  the  Exodus  is  thought  to  be 
Menephtah  II,  whose  mummy  has  been 
discovered  with  those  of  Rameses  11 
and  Seti  I,  all  of  whom  were  connected 
with  the  history  of  the  Hebrews  in 
Egypt. 

The  real  character  of  the  Wilder- 
ness is  now  known  as  never  before, 
and  is  described  as  a  rolling  plain  dot- 
ted with  ridges,  low  terraces  and 
knolls,  and  containing  sufficient  shrubs 
and  herbs  to  give  pasturage  to  the 
camels  of  the  Bedouin.  Water  courses, 
dry  in  summer,  and  called  by  the  Arabs 
wadys,  cross  the  plain  and  in  some 
cases  are  as  much  as  a  mile  wide.  The 
traveler  occasionally  discovers  charm- 
ing spots  like  the  Elim  of  this  lesson. 
Ml  these  things  help  us  to  understand 
how  the  Israelites  found  sustenance 
through  the  Wilderness  during  wander- 
ing. 

I.  Healing   and  Refreshing  in   the 
Wilderness  of  Shur,  15:22-27. 

By  what  general  name  was  the  sec- 
tion of  the  country  known  which  is  now 
entered  (22)  ?  What  is  their  first  stop- 
ping-place  (23)  ? 

How  was  the  people  s  instability  dis- 
played at  this  crisis  (24)  ?  How  was 
the  difficulty  remedied  (25)  ?  Some 
one  may  ask  the  difference  between  a 
"statute"  and  an  "ordinance"  as  named 
in  V.  25.  The  first  is  a  fixed  decree, 
and  the  second  an  injunction  accom- 
panied with  an  intimation  of  the  good 
and  evil  consequences  of  obedience 
and  disobedience.  When  it  is  said  that 
God  "proved  them"  it  means  that  this 
experience  tested  the  qualities  of  their 
hearts  and  whether  they  had  faith  and 
patience  or  not. 

The  Lord  Our  Healer. 

What  comorting  words  are  these: 
"I  am  the  Lord  that  healeth  thee"  I 
How  shall  they  be  taken?  Do  they 
mean  that  as  He  had  healed  the  waters 
of  Marah  so  would  He  heal  them?  Or 
have  they  a  significance  in  the  past 
tense,  that  is,  had  the  bitter  waters 
sickened  them,  and  in  healing  the 
waters  does  the  Lord  mean  that  He 
haa  really  healed  them?  There  cannot 
be  any  doubt,  in  either  case  that  phys- 
ical healing  is  referred  to,  and  that 
God  declares   Himself  the  healer. 

But  observe  that  the  waters  being 
the  illustration,  God  uses  means  in 
healing.  This  is  not  to  say  that  He 
never  heals  otherwise,  but  only  that  it 
is  going  too  far  to  say  that  the  use 
of  means  necessarily  excludes  the 
thought  of  God  as  the  healer. 

Nor  should  we  omit  another  lesson, 


namely,  the  relation  of  sin  and  dis- 
ease. If  they  hearkened  unto  God  and 
did  right.  He  would  put  none  of  these 
diseases  on  them.  The  converse  there- 
fore would  be  true,  that  either  directly 
or  indirectly  God  puts  diseases  upon 
men  who  disobey   Him. 

What  location  is  next  reached,  and 
what  distinguishes  it  (27)  ?  Elim  is 
identified  with  a  place  now  called 
Wady  Ghurendel,  a  few  miles  from 
Marah,  a  place  fringed  with  trees  and 
shrubbery,  forming  a  charming  oasis. 
Here  the  people  seem  to  have  re- 
mained, judging  by  the  next  chapter, 
for  the  space  of  three  weeks,  resting 
and  preparing  themselves  for  the  jour- 
ney  to   follow. 

2.  Bread  From  Heaven  in  the  Wil- 
derness of  Sin,  16. 

Where  did  they  now  come,  and  how 
long  after  leaving  Egypt  (i)?  The 
word  "Sin"  here  is  supposed  to  mean 
"clay,"  although  some  give  it  the  mean- 
ing of  "bush"  or  "thorn." 

What  new  ground  of  complaint 
arises  (2,  3)  ?  How  does  the  Lord 
propose  to  meet  it  (4,  5)  ?  Where  did 
we  find  the  word  "prove"  in  this  same 
connection  before? 

What  warning  is  given  the  people  in 
v.  7  ?  What  further  intimation  of 
God's  provision  for  their  immediate 
need  in  v.  8?  How  is  the  warning 
realized  in  v.   10? 

What  was  the  provision  in  v.  13?  It 
was  natural  for  quails  to  be  found  in 
the  region  of  Arabia  at  certain  seasons 
of  the  year,  but  the  miracle  consisted 
in  bringing  them  there  at  this  particu- 
lar time  and  in  sufficient  numbers  for 
the  supply  of  so  many  people,  and  also 
in  announcing  their  arrival  beforehand. 
How  is  the  deposit  of  the  dew  de- 
scribed (14)?  Did  the  people  clearly 
know  its  nature?  It  would  appear 
then  that  they  simply  gave  it  the  first 
name  which  suggested  itself,  for  there 
is  a  certain  scanty  product  of  nature 
called  "manna"  to  which  this  seemed 
to  bear  a  resemblance.  Does  Moses  re- 
ject the  name?  How  does  he  explain 
the  nature  and  origin  of  the  substance, 
however?  "The  natural  manna  is 
gathered  early  in  June,  a  month  later 
than  the  present  time,  and  in  small 
quantities,  but  this  supernatural  manna 
was  gathered  every  day,  Sabbaths  ex- 
cepted, throughout  the  whole  year,  and 
in  quantities  sufficient  for  the  main 
support  of  a  nation  and  during  a  period 
of  forty  years." 

How  were  the  people  to  gather  it 
(16)?  How  was  their  covetousness  in 
the  matter  curtailed  (18)?  How  was 
their  pride  leveled  (19)? 


17:1-16 


EXODUS 


57 


Had  Moses  revealed  all  the  details 
to  them  at  first  (22)  ?  What  provision 
is  made  for  the  Sabbath  (23-26)  ? 
What  rebuke  is  necessary  concerning 
this  (27-30)  ?  What  further  descrip- 
tion of  the  manna  is  given  (31)? 
What  arrangement  is  made  for  a  me- 
morial of  this  miracle  (32-36)  ?  How 
does  Hebrews  9 :  4  interpret  the  char- 
acter of  the  vessel  in  which  the  omer- 
ful  of  manna  was  laid  up?  The  phrase 
"before  the  Lord"  is  how  explained  in 
V.  34?  And  how  is  this  in  turn  ex- 
plained in  the  verse  just  referred  to  in 
Hebrews?  Must  not  then  the  act  of 
Aaron  in  v.  35  have  been  performed  at 
a   later  time,   although   recorded   here  ? 

The  Sabbath  God's  Gift  to  Man. 

The  Sabbath,  according  to  v.  29,  was 
a  gift  of  God  to  man  ;  how  precious  the 
thought !  And  think  of  Jesus'  com- 
ment upon  it.  "i'he  Sabbath  was  made 
for  man,  not  man  for  the  Sabbath." 
Man  is  doomed  to  labor  in  his  fallen 
state,  but  how  could  his  weariness  have 
been  endured  without  a  periodical  re- 
currence of  relief  from  it?  How  much 
he  needs  this  leisure  for  himself,  and 
for  fellowship  with  God  and  with  his 
f  ellowmen  ! 

It  is  interesting  to  know  that  the 
Israelite  was  at  liberty  to  go  abroad  for 
any  purpose  accordant  with  the  Sab- 
bath (Lev.  23:3;  Acts  15:21),  and 
that  works  of  necessity  or  mercy  that 
could  not  be  put  off  until  the  next  day 
were  not  regarded  as  a  breach  thereof 
(Matt.  12:1-13;  Mark  2:23-28). 
There  seems  to  have  been  no  limit  to 
the  distance  to  be  walked  on  the  Sab- 
bath beyond  that  of  convenience,  the 
Rabbinical  rule  of  later  times  being  an 
addition  of  man  rather  than  a  com- 
mana  of  God  (Murphy). 

What  a  happy  world  this  would  be 
if  men  would  only  obey  God,  and  the 
land  be  permitted  to  keep  her  Sab- 
baths 1 

Questions. 

1.  How  does  archaeology  contribute 
to  the  interest  of  this  lesson? 

2.  What  three  things  about  physical 
healing  are  here  taught? 

3.  State  the  miraculous  feature  in 
the  incident  of  the  quails. 

4.  Do  the  same  concerning  the 
manna. 

5.  What  have  we  learned  about  the 
Sabbath  ? 

EVENTS  AT  EEPHIDIM 
Chapters  17-18 

I.  Water  Out  of  the  Rock,  17: 1-7. 

What  is  the  next  stopping  place  (i)  ? 
What  do  you  suppose  is  meant  by  "the 


commandment  of  the  Lord"  in  this 
verse  ? 

Rephidim  is  a  wide-spreading  plain 
at  the  northern  base  of  the  cluster  of 
mountains  to  which  the  general  name 
of  Horeb  was  given.  What  made  it 
unfit  for  an  encampment?  How  does 
this  show  that  God  sometimes  guides 
iTiis  people  irtto  trouble  ?  Are  distress 
and  difficulty  an  indication  that  be- 
lievers are  not  in  the  will  of  God  ? 

How  did  the  people  express  impa- 
tience and  lack  of  faith  (2,  3)  ?  How 
does  Moses  act  in  comparison  (4)  ? 
What  does  God  command  him  to  do 
(5,  6)  ?  Were  the  elders  to  go  with 
him  as  witnesses?  Did  the  Lord  stand 
on  the  rock  in  the  pillar  of  cloud? 
How  must  the  people  have  felt  when 
the  water  came  rushing  down  the  val- 
ley towards  them  ?  Which  prevailed, 
gratitude  or  shame?  What  names 
were  given  this  place,  and  why  (7)  ? 
Bush  remarks  that  the  people  may  not 
have  uttered  the  very  words  here  as- 
cribed to  them,  but  that  such  was  the 
language  of  their  conduct,  and  he  ap- 
plies the  circumstance  to  Matthew  12  : 
37,  saying  that  Christ  will  judge  men 
by  the  actions  which  have  the  force 
of   words. 

2.  Amalek  Conquered  and  Cursed, 
17:8-16. 

The  Amalekites  were  a  nomadic  peo- 
ple living  in  the  north  of  this  penin- 
sula, and  to  the  south  of  the  Philis- 
tine country  (Gen.  14:7),  who  came 
out  of  their  way  to  attack  Israel,  ap- 
proaching them  in  the  rear  where  they 
were  the  more  defenseless.  (Compare 
Deut.  25:     18.) 

AS  the  Amalekites  were  descendants 
of  Esau,  hereditary  hate  may  have 
prompted  this  attack.  Then  also  the 
thought  of  loot  is  to  be  considered,  for 
they  probably  knew  the  wealth  Israel 
brought  out  of  Egypt.  But  their 
strongest  hostility  was  aroused  by  the 
fact  that  Israel  was  to  take  possession 
of  Canaan,  into  which  their  territory 
penetrated  (Judges  5:14;  12:15). 
At  all  events,  it  is  with  them  that  Gen- 
tile antagonism  to  God's  peculiar  na- 
tion is  seen  to  begin  as  soon  as  the 
latter's  political  independence  is  estab- 
lished. Their  action  therefore  was  a 
virtual  defiance  of  Him  who  had  so 
lately  destroyed  the  Egyptians,  a  fact 
which  explains  His  resentment  as 
shown  in  the  sequel. 

VV'ho  now  comes  into  the  forefront, 
and  what  is  he  directed  of  Moses  to 
do  (g)  ?  The  word  "Joshua"  means 
"saviour,"  the  Greek  of  which  is 
"Jesus." 

What  new  personage  is  before  us  in 
V.  10?     For  a  little  of  his  genealogy  see 


58 


EXODUS 


18:1-19:2 


I  Chronicles  2 :  g-20.  What  was  the 
significance  of  the  transaction  in  v. 
Ill*  Do  you  suppose  Moses  held  the 
rod  of  God  in  his  hand?  And  if  he 
did,  was  it  not  merely  as  an  indication 
ana  accompaniment  of  prayer  ?  Where 
in  the  incident  do  we  find  an  emblem 
of  the  value  of  united  and  common 
prayer?  What  lesson  is  taught  by  the 
combination  of  the  rod  in  the  hand  of 
Moses  and  the  sword  in  the  hand  of 
Joshua?  Which,  however,  assumes  the 
more  importance,  Moses'  prayer  or 
Joshua's  sword? 

How  does  God  emphasize  the  signifi- 
cance of  this  battle  (14)  ?  We  have 
not  met  with  the  word  "write"  before, 
but  where  with  the  word  "book"  (Gen. 
5:1)?  There  is  the  definite  article 
before  "book"  in  the  original  indicat- 
ing that  a  book,  and  doubtless  this 
particular  book,  was  well  known.  Can 
you  imagine  a  reason  for  this  matter 
being  rehearsed  to  Joshua?  For  the 
subsequent  fate  of  Amalek  read  Deut. 
25  :  19  ;  I  Samuel  15  :  30  ;  2  Samuel  i  : 
I  ;    8:12. 

How  is  this  victory  commemorated 
on  the  spot  (15)?  Have  we  met  v/ith 
any  other  "altar"  since  we  ended  the 
history  of  Jacob?  Does  not  this  then 
mark  a  new  epoch  in  the  affairs  of 
Israel?  "Jehovah-nissi"  means  "Jeho- 
vah my  banner"  (compare  Ps.  20:  5-7), 
and  expresses  thanks  to  God  for  the 
past  and  confidence  in  Him  for  the 
future.  Perhaps  it  was  suggested  by 
the  lifting  up  the  rod  of  God  as  a  ban- 
ner or  standard  in  this  action. 

The  last  verse  of  the  chapter  is  ob- 
scure. 

3.  A  Visit  from  Jethro,  18. 

It  is  felt  that  the  visit  here  recorded, 
with  the  events  growing  out  of  it,  took 
place  at  a  later  time,  and  after  Israel 
had  arrived  at  Sinai,  but  is  related  here 
either  not  to  interfere  with  the  main 
narrative,  or  for  some  other  unex- 
plained cause. 

It  is  a  story  of  mutual  affection  and 
esteem,  but  one  is  not  more  impressed 
by  it  than  by  the  importance  God  at- 
taches to  such  chapters  in  our  lives  by 
causing  it  to  be  recorded  for  our  learn- 
ing and  example. 

Note  that  Jethro  was  one  of  those 
outside  of  Israel  by  whom  the  tradi- 
tion of  the  true  God  was  retained,  and 
who  gave  glory  to  Him  for  His  mighty 
works. 

The  incident  (13-26)  needs  little 
comment,  but  there  are  a  few  things 
worth  noticing.  One  is  the  practical 
wisdom  in  it  (18)  ;  another,  th^  quali- 
fication for  the  choice  of  these  sub- 
rulers,  ability,  godly  fear,  truthfulness, 
incorruptness    (21);     a   third,    the    cir- 


cumstance that  this  advice  is  given  in 
submission  to  God  (23)  ;  and  a  fourth, 
that  the  selection  was  by  the  people 
ana  the  appointment  by  Moses  (Deut. 
I  :  9,  13)  ;  a  fifth,  that  God  did  not  dis- 
dain to  permit  Moses  to  be  taught 
through  another  man,  and  he  one  not 
of  the  commonwealth  of  Israel.  It  is 
remarkable,  as  another  says,  that  the 
rudiments  of  the  Jewish  polity  were 
thus  suggested  by  a  stranger  and  a 
Midianite.  There  is  food  for  reflection 
here  in  the  ways  of  God  in  teaching 
His  own  people  wisdom. 


PREPARATION  FOR  RECEIVING 
THE  LAW 

Chapter  19 

The  Exodus  includes  two  concurring 
elements  in  the  moral  history  of  tlie 
people — their  redemption  and  their 
renovation.  It  is  worthy  of  notice,  that 
God  did  not  give  Israel  the  law  first 
and  then  say:  "I  will  redeem  you  if 
you  will  obey  it,"  but  that  He  redeemed 
them  first  and  gave  them  the  law  after- 
wards. 

I.  The  Arrival  at  Sinai,  19:  i,  2. 

"In  the  third  month — the  same  day." 
These  words  lead  to  the  belief  that 
the  first  day  of  the  third  (lunar) 
month  is  meant,  just  45  days  (as  we 
can  easily  recall)  from  their  departure 
out  of  Egypt.  To  these,  quoting  Bush, 
let  us  add  the  day  on  which  Moses 
went  up  to  God  (3),  the  day  after  when 
he  returned  the  answer  of  the  people 
to  God  (7,  8),  and  the  three  days  more 
named  (10,  11),  and  we  have  just  fifty 
days  from  the  passover  to  the  giving  of 
the  law.  Hence  the  feast  kept  in  later 
times  to  celebrate  this  event  was  called 
Pentecost,  which  means  fiftieth  day. 
And  it  is  interesting  that  it  was  at  this 
very  feast  the  Holy  Spirit  was  given 
to  the  disciples  of  Christ  (Acts  2:  1-4) 
to  enable  them  to  communicate  to  all 
men   the   new    covenant   of  the    Gospel. 

The  text  of  v.  2  in  the  King  James 
version  makes  a  distinction  between 
the  "desert"  and  the  "wilderness"  of 
Sinai,  but  there  seems  to  be  no  good 
reason  for  this.  "Sinai"  denotes  a 
particular  mountain  of  that  name,  while 
"Horeb"  denotes  the  range  of  which 
Sinai  is  a  part.  The  wilderness  of 
Sinai  would  seem  to  be  the  plains  and 
wadys  in  its  immediate  neighborhood, 
including  the  mountain  itself,  and  per- 
haps coextensive  with  the  term  Horeb. 


19  :  3-19  :  25 


EXODUS 


59 


2.  The  Divine  Exordium,  19:3-9- 

When  it  is  said  "Moses  went  up 
unto  God,"  remember  the  pillar  of  cloud 
in  which  in  a  sense  the  divine  Pres- 
ence abode,  and  which  now  rested 
doubtless  on  the  summit  of  the  moun- 
tain. Evidently  Moses  did  not  ascend 
the  mountain  at  this  time,  but  simply 
approached  it. 

By  what  two  names  are  the  people 
designated  in  v.  3  ?  Which  points  to 
their  natural  and  which  their  spiritual 
derivation  (Gen.  32:23-33)? 

With  what  three  words  in  v.  4  does 
Gol^  call  them  as  witnesses  to  the  fideli- 
ty of  His  promises?  What  beautiful 
figure  of  speech  does  He  use  expressive 
of  His  care  for  them?  (Compare  v.  4 
with  Deut.  32:11,  12.)  Also  examine 
Rev.  12:14,  where  His  care  for  them 
in  their  coming  tribulation  at  the  end 
of  this  age  is  spoken  of  in  similar 
terms.  The  parent  eagle  in  teaching 
its  nestlings  to  fly  "sweeps  gently  past 
them  perched  on  the  ledge  of  a  rock, 
and  when  one,  venturing  to  follow,  be- 
gins to  sink  with  dropping  wing,  she 
glides  underneath  it  and  bears  it  aloft 
again." 

But  what  is  expected  of  them  as  the 
result  of  this  grace?  And  what  prom- 
ise is  bestowed  upon  them  in  this  con- 
tingency (5)  ?  And  how  will  their 
preciousness  to  God  find  expression  in 
their  service    (6)  ? 

Note  (i)  that  while  all  the  inhabi- 
tants of  the  earth  belong  to  God  Dy 
right  of  creation  and  general  bene- 
faction, Israel  belonged  to  Him  by 
special  grace  and  covenant ;  (2)  that 
while  they  themselves  were  to  be  ob- 
jects of  priestly  intercession  and  kingly 
protection  they  were  also  to  be  elevated 
into  the  dignity  and  authority  of  per- 
forming priestly  functions  and  dispens- 
ing royal  favors  to  others;  (3)  that  as 
a  qualification  for  all  this  they  were  to 
be  a  holy  nation. 

3.  The  People's  Pledge,  19:7-9. 

By  "the  elders  of  the  people"  (v.  7) 
is  meant  the  leaders  and  principal  men 
of  the  different  tribes.  How  is  the 
Lord's  command  received  by  them  (8)  ? 
While  this  is  commendable,  yet  in  the 
sequel  how  much  better  if  they  had 
asked  God's  help  to  enable  them  to 
obey  and  to  appreciate  His  goodness ! 
How  little  they  knew  themselves,  and 
how  well  they  represent  us  in  the  earli- 
er stages  of  our  new  experiences  in 
Christ ! 

What  does  God  now  promise  to 
Moses  personally  (9)?  To  what  end? 
And  why  was  it  necessary?  Had  not 
God  given  evidence  of  His  divine  com- 
mission in  the  sign  of  the  rod  and  the 


serpent?  Yes,  but  this  was  only  before 
the  elders  of  the  people.  And  had  He 
not  given  evidence  in  the  miracles  of 
judgment  upon  Egypt  ?  Yes,  but  many 
of  these  were  not  before  all  the  people. 
So  now  they  are  to  have  a  general  and 
personal  attestation  which  should  last 
forever.  Observe  our  Saviour's  recog- 
nition of  this  authority  of  Moses  in 
Luke  16:31,  and  compare  a  similar 
recognition  of  His  own  authority  in  2 
Peter   i  :  16-18. 

4.  The  People's  Purification,  19: 10- 

14- 

We  can  see  the  propriety  of  this  com- 
mand, but  should  remember  that  there 
is  no  virtue  in  external  washings  and 
other  abstinences,  except  as  they  sym- 
bolize and  impress  us  with  the  obliga- 
tion of  inner  holiness  and  separation 
on  the  part  of  those  who  are  to  hold 
intercourse  with  God. 

What  was  the  Lord  now  about  to  do 
(11)  ?  And  with  reference  thereto  what 
warning  is  promulgated  (12)?  What 
should  happen  to  the  man  or  beast  over- 
stepping these  bounds  (13)  ?  The  word 
"it"  in  the  first  clause  of  the  verse  re- 
fers to  the  man  or  beast.  That  is,  no 
one  should  cross  the  bounds,  even  to 
go  after  it  (the  man  or  beast)  to  drag 
it  back  or  punish  it,  but  from  a  dis- 
tance it  should  be  stoned  or  shot.  What 
a  commentary  on  presumptuous  sin  ! 

By  the  "trumpet"  is  meant  a  super- 
natural one  to  be  heard  from  the  moun- 
tain. The  people  were  to  "come  up 
to  the  mount"  in  that  they  were  to 
draw  nigh  to  it,  but  no  nearer  than  the 
bounds   already  prescribed. 

5.  The  Phenomena  on  the  Mount, 

19: 16-25. 

Describe  the  impressive  phenomena 
of  vv.  16  and  18,  and  their  effects  on 
the  people.  Never  until  the  close  of 
this  age  and  the  coming  of  our  Lord 
will  anything  like  this  be  seen  or  heard 
again.  Compare  2  Thess.  i  :  6-10,  and 
the  language  of  the  Apocalypse,  for  ex- 
ample, cc.  4  and  5. 

How  did  God  speak  to  Moses  (19)? 
Doubtless  this  means  by  "an  audible 
and  articulate  form  of  word."  What 
seems  to  have  been  impending  on  the 
part  of  the  people,  judging  by  v.  21  ? 
How  is  God's  attention  to  details  (if 
one  may  so  say),  and  how  is  His  mercy 
manifested  here? 

Who  can  be  meant  by  "priests"  in 
V.  22.  since  the  Aaronic  priesthood  was 
not  yet  instituted  ?  The  common  an- 
swer is  the  first-born  or  eldest  son  in 
every  household.  This  seems  to  be  sug- 
gested by  the  patriarchal  history  as 
one  of  the  privileges  connected  with  the 
birthright.     Compare  also  24  :  5. 


GO 


EXODUS 


20 : 1-6 


Who  was  to  come  up  into  the  moun- 
tain with  Moses  when  the  latter  return- 
ed (24)  ?  We  shall  see  the  reason  for 
this  later  when  Aaron  is  invested  with 
the  priesthood,  for  it  was  fitting  that 
there  should  be  put  upon  him  that  dis- 
tinction which  would  inspire  respect 
for  him  on  the  part  of  the  people. 

Questions. 

1.  What  have  we  learned  about  the 
day,  or  feast,   of  Pentecost? 

2.  What  have  we  learned  of  the 
priestly  character  of  Israel? 

3.  Can  you  quote  Luke  16:31? 

4.  Name  one  or  two  illustrations  here 
of   God's  grace   to   us   in   Christ. 

5.  Have  you  examined  the  Scripture 
references  in  this  lesson? 

THE  FIRST  TABLE  OF  THE  LAW 

Chapter  20:  1-11 

We  have  now  reached  the  most  re- 
markable event  in  the  history  of  Is- 
rael until  this  time,  and  one  of  the 
most  remarkable  in  the  history  of  the 
world. 

While  it  has  primary  reference  to  Is- 
rael, still  it  affects  the  whole  race  for 
time  and  eternity,  since  the  moral  law 
is  "the  expression  of  God's  will,  the 
reflection  of  His  nature,  and  the  im- 
mutable standard  of  right  for  His  ac- 
countable creatures"  everywhere  and 
always. 

These  remarks  apply  particularly  to 
the  ten  commandments,  but  the  special 
enactments  which  follow  them  pertain 
for    the   most   part    only   to    Israel, 

1.  The  Division  of  the  Command- 

ments. 

The  commandments  have  generally 
been  divided  into  two  "tables" :  the 
first  including  the  first  four  command- 
ments embracing  our  duty  to  God,  and 
the  second  the  last  six  embracing  our 
duty  to  man  (Matt.  22:  37-40). 

The  Roman  Catholic  Church  has  a 
different  arrangement  from  the  Protes- 
tant, making  but  one  commandment  of 
the  first  two,  and  in  order  to  maintain 
the  number  ten  dividing  the  last  into 
two.  The  result  is  that  some  of  their 
devotional  books  omit  altogether  the 
last  half  of  the  first  command- 
ment, or  what  we  call  the  second, 
which  forbids  idolatry.  Their  motive 
for  doing  this,  to  any  who  are  familiar 
with  the  worship  of  that  Church,  is 
easily    discerned. 

2.  The  Preface,  w.  i,  2. 

What  is  meant  by  "God  spake"? 
Compare  Deut.  5  :  12,  13,  32,  33,  and 
the    conclusion   seems   irresistible   that, 


as  was  stated  in  a  preceding  lesson, 
they  refer  to  an  articulate  voice. 

Notice  the  authority  by  which  He 
speaks:  "I  am  the  Lord"  (Jehovah), 
the  self-existent,  independent,  eternal 
fountain  of  all  being,  who  has  the  right 
to  give  law  to  all  the  creatures  He  has 
made.  Notice  the  restriction  to  the 
Israelites  :  "thy  God,"  not  only  by  cre- 
ation but  by  covenant  relationship  and 
by  the  great  redemption  He  has 
wrought  in  their  behalf :  "Which  have 
brought  thee  out,  etc." 

How  inexcusable  their  disobedience 
under  these  new  circumstances  !  And 
ours  also,  who  as  Christians  have  been 
redeemed  by  Christ  from  a  bondage  in- 
finitely worse,  and  at  a  cost  unspeak- 
able! 

3.  First  Commandment,  v.  3. 

"None  other  gods  before  Me"  means 
as  antagonists  in  My  eyes,  "as  casting 
a  shade  over  My  eternal  being  and  in- 
communicable glory  in  the  eye  of  the 
worshipper." 

The  primary  reference  is  to  the  idols 
the  heathen  worshipped,  not  that  they 
really  worshipped  the  idols,  but  the 
gods  supposedly  represented  by  them. 
Nor  yet  are  we  to  imagine  these  were 
real  gods,  for  there  is  none  other  God 
save  One,  but  rather  demons  (Lev. 
17:7;  Deut.  32:17;  Psalm  106:37; 
I  Cor.  10  :ig,  20). 

How  awful  to  think  that  even  now, 
professing  Christians  worship  demons 
through  Spiritism,  clairvoyance,  palm- 
istry and  related  occultisms  (Deut 
18:  9-22)  ! 

Moreover,  in  the  application  of  this 
and  all  the  commandments,  we  should 
remember  that  they  lay  their  prohi- 
bitions not  on  the  outer  conduct  merely 
but  the  inner  actings  of  the  spirit.  See 
Christ's  Sermon  on  the  Mount  (Matt. 
.S  :  20-48)  and  Paul  in  Romans  7:7-11. 
Hence  there  may  be  idolatry  without 
idols  in  the  vulgar  sense,  and  also  with- 
out worshipping  demons  in  any  form. 
"Whosoever  seeks  happiness  in  the 
creature  instead  of  the  Creator,  violates 
this   commandment." 

4.  Second  Commandment,  vv.  4-6. 

A  "graven  image"  is  made  of  wood, 
stone  or  metal ;  a  "likeness"  is  a  pic- 
ture of  any  kind  as  distinguished  there- 
from. The  "water  under  the  earth" 
means  "  lower  in  level "  than  the 
earth. 

Was  any  manifestation  of  God  seen 
at  Sinai  (Deut.  4:  12,  15)?  The  Israelites 
wfere  not  to  make  these  things.  What 
command  was  laid  upon  them  when 
others  made  them? 

What    warning    is   contained  in     this 


20 : 7-11 


EXODUS 


61 


commandment?  Is  God  "jealous"  in 
the  sense  of  passion,  or  as  expressing 
the  feeling  of  a  holy  Being  against  evil 
(Deut.  32  :  21,  etc.)  ? 

How  does  this  commandment  show 
the  responsibility  of  parents?  Do  you 
suppose  this  responsibility  is  limited  to 
this  sin?  Did  not  Israel  at  this  time 
have  a  striking  illustration  of  it  in 
Egypt?  Had  not  their  persecution  by 
that  people  begun  just  four  generations 
before,  and  was  not  the  nation  now 
reaping  what  had  been  then  sown?   ■ 

''Unto  the  third  and  fourth  genera- 
tions of  them  that  hate  Me. '  Here  two 
thoughts  suggest  themselves:  (i)  there 
is  no  differenct  between  forsaking  God 
ana  hating  Him;  (2)  it  is  only  them 
that  hate  Him,  i.  e.,  follow  in  the  foot- 
steps of  their  fathers,  who  will  be 
visited  with  the  punishment  (Ezek. 
18:20).  Perhaps  also  a  third  thought 
is  pertinent,  viz  :  that  this  warning  only 
applies  to  the  temporal  effects  of  sin 
and  not  its  eternal  consequences,  hence 
a  son  who  turns  to  God,  although  he 
may  through  the  working  of  divinely- 
ordained  laws  of  nature  suffer  physical 
consequences  here,  will  be  spared  eter- 
nal consequences  hereafter. 

'Mercy  unto  thousands  of  genera- 
tions" the  Revised  Version  reads.  See 
also  Deut.  7:9.  Of  this  also  Israel 
had  an  illustration  before  their  eyes, 
as  they  were  now  gathering  the  mercy 
destined  for  them  in  the  faithfulness 
of  their  father  Abraham  who  lived  a 
thousand  years  before. 

"Of  them  that  love  Me  and  keep 
My  commandments."  Behold  what  is 
meant  by  loving  God,  viz  :  keeping  His 
commandments ;  a  declaration  which 
"gives  a  new  character  to  the  whole 
decalogue,  which  thus  becomes  not  a 
mere  negative  law  of  righteousness, 
but  a  positive  law  of  love"  ! 

Let  us  not  conclude  these  reflections 
without  remarking  how  far  the  Greek, 
Roman,  and  even  some  of  the  Protes- 
tant churches  have  fallen  in  this  re- 
gard. 

From  the  use  of  crosses  and  relics  as 
aiding  their  bodily  senses  and  quicken- 
ing devotion,  it  has  been  easy  to  ad- 
vance to  altars,  images  and  pictures  not 
only  of  the  Holy  Ghost  and  Christ  bvit 
of  the  Virgin,  and  the  saints  and  mar- 
tyrs without  number,  until  at  last  these 
objects  have  themselves  become,  at  least 
to  the  ignorant,  actual  objects  of  wor- 
ship. And  what  superstition,  profana- 
tion and  mockery  have  grown  out  of 
it  all !  And  shall  not  a  jealous  God 
visit  for  these  things? 

5.  Third  Commandment,  v.  7. 

The  "name"  of  God  is  that  by  which 
He  makes  Himself  known,  the  expres- 


sion of  His  Godhead :  hence  to  take 
that  name  "in  vain"  is  to  violate  His 
essence. 

The  word  for  "vain"  signifies  what  is 
false  as  well  as  vain,  so  that  all  false 
swearing  or  perjury  which  would  make 
God  a  witness  to  a  lie,  as  well  as  all 
light  or  frivolous  uses  of  His  name 
or  attributes  in  conversation,  are  here 
prohibited. 

This  does  not  mean  judicial  oaths, 
however,  which,  as  we  see  by  Christ 
and  His  apostles,  may  be  acts  of  wor- 
ship in  which  we  solemnly  call  God  to 
witness  to  the  truth  (Jer.  4:  2). 

But  what  of  blasphemy  and  profanity 
by  which  some  interlard  their  speech, 
using  such  expressions  as  "God," 
"Lord,"  "Christ,"  "the  Lord  knows," 
"O  heavens  !"  "My  goodness  !"  and  the 
like   (Matt.   5:  33-37)  ? 

God  "will  not  hold  him  guiltless" 
that  does  these  things.  Look  at  Psalm 
139  :  20,  and  see  who  they  are  that  take 
His  name  in  vain,  and  then  read  MaL 
3:5- 

The  third  commandment,  is  of  the 
same  gravity  as  the  two  preceding, 
guarding  the  deity  of  God  as  those  do 
His  unity  and  spirituality   (Murphy). 

6.  Fourth  Commandment,  vv.  8-1 1. 

How  does  the  first  word  here  indi- 
cate an  earlier  origin  than  Sinai  for 
the  institution  of  the  Sabbath?  How 
early  was  that  origin?  How  does  this 
show  that  the  Sabbath  is  an  obligation 
for  all  men.  Christians  as  well  as  Jews? 

But  "remember"  points  not  simply  to 
an  act  of  memory  but  a  commemor- 
ation of  the  event.  Lev.  23  :  3  and 
Num.  28  :  9,   10  confirms  this. 

But  it  is  the  "Sabbath"  day  and  not 
necessarily  the  seventh  day  that  is  to 
be  remembered.  This  means  one  day 
of  rest  after  every  six,  but  not  accord- 
ing to  any  particular  method  of  com- 
puting the  septenary  cycle.  Though  the 
Jewish  Sabbath  was  kept  on  Saturday, 
Christians  are  in  accord  with  the  spirit 
of  the  commandment  in  keeping  Sun- 
day enriching  the  original  idea  of  the 
day  of  rest  by  including  that  of  the 
new  creation  when  our  Redeemer  rose 
from  the  dead. 

How  does  God  provide  for  our  hal- 
lowing of  this  day,  and  what  is  His  defi- 
nition of  such  hallowing?  When  He 
says:  "Six  days  shalt  thou  labor  and 
do  all  thy  work,"  is  it  an  injunction 
merely,    or   may    it   be    considered   as   a 


permission  : 


Some    think    there    is    a 


difference  between  "labor"  and  "work," 
the  latter  term  being  the  more  inclusive 
as  involving  the  management  of  affairs 
and  correspondence  to  the  word  "busi- 
ness." 


62 


EXODUS 


20 :  12-15 


How  is  the  equality  of  husband  and 
wife  recognized  in  the  wording  of  this 
commandment  (lo)  ?  The  responsi- 
bility of  parents  and  employers?  The 
rights  and  privileges  of  employees; 
The  proper  treatment  of  the  lower 
animals?  To  what  further  extent  did 
the  obligation  of  the  Israelite  extend? 
Has  this  any  bearing  on  the  present 
obligation  of  our  nation  to  compel  an 
observance  of  the  Sabbath  on  the  part 
of  our  alien  population  ? 

Is  anything  more  than  secular  or 
servile  work  intended  in  this  prohi^ 
bition?  Did  not  Jesus  both  by  precept 
and  example  give  liberty  for  works  of 
love,  piety  and  necessity?  (Mark  2; 
23-28  ;    John  5  :  16,  17). 

What  historical  reason  is  assigned 
for  this  commandment  (11)  ?  And  what 
aaditional  in  Deut.  5:15?  We  thus 
see  that  God's  authority  over  and  His 
loving  care  for  us  combine  to  press 
upon  us  the  obligation  of  the  Sabbath 
day.  to  say  nothing  of  its  advantage  to 
us  along  physical  and  other  material 
lines.  And  thus  its  observance  be- 
comes the  characteristic  of  those  who 
believe  in  a  historical  revelation,  and 
worship  God  as  Creator  and  Redeemer. 

Questions. 

1.  Can  you  recite  Matthew  22:37- 
40  ? 

2.  To  what  demonolatry  are  some 
professing   Christians   addicted  ? 

3.  Can  you  recite  Ezekiel  18:  20? 

4.  How  do  we  show  love  to  God? 

5.  Are  you  breaking  the  third  com- 
mandment in  ordinary  conversation? 

6.  What  two  meanings  should  be  at- 
tached to  "Remember"  in  the  fourth 
commandment  ? 

7.  Are  the  Sabbath  and  the  seventh 
days  necessarily  identical? 

8.  To  what  do  we  bear  testimony  in 
observing    the    Sabbath  ? 

SECOND    TABLE    OF    THE    LAW 

Chapter  20:  12-26 

I.  Fifth  Commandment,  v.  12. 

To  "honor"  means  to  regard  with 
respect  and  loving  fear.  What  reasons 
there  are  for  it  on  the  part  of  children 
toward  their  parents,  who  are  under 
God  the  author  of  their  existence,  and 
their  teachers,  benefactors  and  rulers  ! 

What  promise  is  attached  to  this  com- 
mandment? For  a  comment  see  Deut. 
5:16.  Although  this  promise  applies 
primarily  to  Israel  in  Canaan,  as  we 
see  from  Ezek.  2.?:  7-15,  yet  its  princi- 
ple is  true  in  God's  moral  government 
everywhere. 

The  child  who  honors   its  parents— 


of  course  wise  and  true  parents  are  as- 
sumed— gains  the  experience  of  the 
latter  which  makes  for  a  good,  and  with 
necessary  exceptions,  a  long  life. 

2.  Sixth  Commandment,  v.  13. 

Ihe  reference  here  is  to  the  unlaw- 
ful taking  of  life  by  suicide  or  homi- 
cide, but  not  to  capital  punishment  for 
capital  crimes  (see  Gen.  9:6),  nor  the 
taking  of  life  in  self-defense  or  lawful 
war.  It  forbids  all  violence,  passion, 
lust,  intemperance  in  eating  or  drinking, 
and  any  other  habit  which  tends  to 
shorten  life.  So  far  as  the  more  spiri- 
tual import  is  concerned  it  interdicts 
envy,  revenge,  hatred,  malice  or  sin- 
ful anger,  all  that  provokes  to  wrath 
or  murder.  See  Matthew  5:21-26, 
38-48;     I    John   3:  15-17. 

3.  Seventh  Commandment,  v.  14. 

'ihe  Hebrew  word  for  "adultery"  re- 
fers to  the  unlawful  act  taking  place 
between  man  and  woman  where  either 
or  both  are  married,  thus  differing  from 
another  word  commonly  translated 
"fornication"  and  where  the  same  act 
is  referred  to  between  unmarried  per- 
sons. 

Nevertheless,  as  the  sanctity  of  the 
marriage  relation  is  the  object  aimed  at 
it  prohibits  everything  contrary  to  the 
spirit  of  that  institution  in  thought, 
word  or  deed.  See  Matt.  5  :  27-32.  We 
may  therefore  include  not  only  lustful 
looks,  motions  and  verbal  insinuations, 
but  modes  of  dress,  pictures,  statutes, 
books,  theatrical  displays,  etc.,  which 
provoke  the  passions  and  incite  to  the 
unlawful  act. 

Sins  of  this  character  are  more  fre- 
quently forbidden  in  Scripture  and 
more  fearfully  threatened  than  any 
other,  and  they  are  the  cause  of  more 
shame,  crime,  misery  and  death.  More- 
over, they  have  one  striking  character- 
istic, viz :  that  "you  cannot  think  or 
talk  about  them  without  being  more  or 
less  excited  and  led  into  temptation." 
How  continually  need  we  be  praying 
the  prayer  of  the   Psalmist — 19  :  12. 

4.  Eighth  Commandment,  v.  15. 

As  the  sixth  commandment  secures 
the  right  of  our  neighbor's  life,  and  the 
seventh  the  right  of  his  family,  so  this 
secures  the  right  of  his  property.  The 
essence  of  aishonesty  is  the  possessing 
ourselves  of  that  which  rightfully  be- 
longs to  another,  for  which  there  is  a 
variety  of  ways  besides  putting  our 
hands  into  his  money-drawer — fraudu- 
lent bargains,  contraction  of  debts 
which  we  know  we  fItiII  be  unable  to 
pay,  cornering  the  market,  graft,  usury, 


20  :  16-21 :  11 


EXODUS 


63 


evading  taxes,  false  weights  and  meas- 
ures, etc. 

And  as  in  the  previous  cases,  so  here 
also,  the  command  reaches  beyond  out- 
ward acts  to  the  spirit  of  them,  and  in- 
cludes inordinate  love  for  the  world 
ana  the  things  that  are  in  the  world, 
living  beyond  our  means,  idleness,  and 
everything  that  leads  up  to  theft.  This 
commandment  may  be  regarded  as  the 
most  comprehensive  of  all. 

5.  Ninth  Commandment,  v.  i5. 

'this  has  primary  reference,  to  testi- 
mony in  courts  of  law  (see  Deut.  19: 
16-19),  and  differs  from  the  three  pre- 
ceding in  that  it  deals  with  words 
rather  than  deeds. 

But,  as  in  those  cases,  it  has  a  larger 
import  and  prohibits  everything  in  our 
dealings  with  one  another  not  according 
to  truth.  Compare  Lev.  19:  16;  Prov. 
19:9;    Psalm  15:2;    Col.  3  :  9. 

Among  some  of  these  things  might 
be  named  exaggeration  in  speech,  po- 
lite equivocations,  flattering  compli- 
ments, and  of  course  all  classes  of 
slander,  backbiting,  and  imputations  of 
evil   where   no   evil   is. 

It  is  usually  felt,  however,  that  there 
is  a  distinction  between  telling  a  lie 
and  concealing  the  truth  or  a  part  of 
the  truth  from  those  who  have  no  right 
to  demand  it.  The  one  is  always 
wrong,  the  other  sometimes  may  be 
right. 

6.  Tenth  Commandment,  v.  17. 

"Covet"  means  to  earnestly  desire  or 
long  after,  a  feeling  not  sinful  in  itself, 
but  which  becomes  so  under  particular 
circumstances.  Its  sinfulness  appears 
in  longing  for  anything  unlawful,  or 
longing  for  that  which  is  lawful  to  an 
inordinate  degree.  A  passing  wish  to 
have  anything  our  neighbor  possesses 
may  be  innocent,  but  to  long  for  it 
excessively  is  prohibited. 

The  reason  for  the  prohibition  is  that 
such  longing  begets  a  grudging,  dis- 
contented and  envious  spirit,  which 
leads  often  to  injustice  and  violence. 
The  case  of  Uavid  who  coveted  Uriah's 
wife  and  finally  caused  him  to  be  slain 
is  in  point. 

From  deeds  and  words  the  decalogue 
has  thus  come  to  deal  with  the  thoughts 
and  intents  of  the  heart,  the  fountain 
head  of  sin  ;  and  that  it  reaches  deep 
into  the  interior  of  human  life,  read 
Paul's  words  in  Romans  7:7-14. 

These  words  are  worthy  of  careful 
consideration.  On  one  occasion  he  said 
that  "touching  the  righteousness  which 
is  in  the  law  he  was  blameless  (Phil. 
3:6).  A  wonderful  thing  for  a  man 
of  his  honesty  and  introspection  to  say  1 


How  then  may  we  explain  the  fact  that 
near  the  end  of  his  life  he  testifies 
that  he  is  the  chief  of  sinners  (i  Tim. 
1:15)?  The  explanation  is  found  in 
these  words  in  Romans.  Meditating 
upon  the  tenth  commandment  he  ob- 
served that  it  had  to  do  not  with  the 
body  but  the  mind,  and  from  this  he 
argued  that  the  other  commandments 
were  regnant  in  the  same  mental  area. 
Thus  taught  by  the  Spirit  he  perceived 
that  so  far  from  being  blameless  he  had 
daily  transgressed  the  principles  of  the 
decalogue  even  though  he  had  never 
done  outwardly  the  things  condemned, 
ihe  law  did  for  him  what  God  intends 
it  to  do  for  all  of  us.  It  killed  him, 
slaying  his  self-righteousness  and  tak- 
ing the  life  out  of  his  self-confidence. 
As  he  thus  lay  hopeless  in  the  dust  of 
his  earthliness  it  led  him  to  Christ  the 
Saviour  of  the  lost  (Gal.  3  :  24). — Dean 
Hart. 

Questions. 

1.  What  does  "honor"  mean  in  the 
fifth  commandment  ? 

2.  What  sins  are  most  frequently 
forbidden  and  threatened  in  Scripture  ? 

3.  How  may  "covet"  be  qualified? 

4-  Which  commandment  has  most  to 
do  with  the  mind  ? 

5.   Can  you  quote  Galations  3:24? 

THE  CIVIL  CODE 

Chapters  21-24 

The  ten  commandments  constitute 
the  moral  law,  a  perfect  rule  of  duty 
for  all  men  and  everywhere.  But  the 
"judgments"  (v.  i)  that  follow  are  an 
application  of  those  commandments  to 
Israel  in  the  peculiar  circumstances  of 
their  history  at  that  time  and  when 
they  should  inhabit  Canaan.  The  ten 
commandments,  let  us  say,  represent 
the  constitution  of  the  United  States, 
and  the  "judgments"  the  legislative  en- 
actments based  thereon  by  Congress. 

The  three  chapters  now  entered  upon 
have  certain  natural  divisions,  corre- 
sponding, though  not  in  exact  order, 
with  the  last  seven  commandments  of 
the  decalogue : 

I..  Laws  of  Servitude,  21:1-11. 

I'his  division  refers  to  the  duties  of 
masters  and  servants,  and  is  a  natural 
expansion  of  the  sth  commandment,  the 
master  being  substituted  for  the  par- 
ent. 

It  is  slavery  of  a  certain  kind  that  is 
here  dealt  with,  for  it  was  common  in 
those  days  when  for  centuries  the  rights 
of  man  had  been  beclouded  by  sin,  and 
in  the  absence  of  a  divine  revelation. 
Heavenly  reforms  sometimes  move 
slowly,  and  it  was  not  God's  purpose  to 


64 


EXODUS 


21 :  12-23 :  33 


immediately  do  away  with  this  feature 
of  social  life,  but  to  regulate,  elevate 
in  any  other  way.  Compare  Lev.  25  : 
93  and  Deut.  15  :  12. 

Vv.  4-6.  We  can  see  the  advantage 
of  the  wife  and  children  remaining  with 
the  master  in  this  case,  since  he  doubt- 
less was  best  able  to  support  them. 
Moreover,  he  had  rights  in  the  case 
which  should  not  be  violated.  But  what 
provision  is  made  for  a  happy  solution 
of  the  problem?  Behold  in  this  servant 
whose  ear  is  bored  an  affecting  type  of 
the  willing  obedience  of  the  Lord  Jesus 
Christ  (Ps.  40:  6-8)  ! 

Vv.  7-1 1.  If  the  maid-servant  should 
not  please  her  master  in  the  sense  that 
he  espouse  her,  in  what  two  ways  are 
her  rights  guarded  (S)  ?  What  ac- 
knowledged position  would  she  have  did 
she  become  the  espoused  of  his  son 
(9)  ?  And  how  are  the  rights  of  this 
poor  maiden  guarded  in  this  case  as  well 
(10,  11)?  We  are  not  to  suppose  that 
this  law  instituted  either  polygamy  or 
concubinage,  but  finding  it  in  existence 
it  was  permitted  until  the  period  was 
ripe  for  its  extermination  (Matt.  19: 
1-9). 

2.  Laws  of  Personal  Security,  21: 
12-32. 

This  section  is  an  expansion  of  the 
6th    commandment. 

Vv.  1 2-1 /I.  What  distinction  is  made 
between  premeditated  and  unpremedi- 
tated murder?      See  Numbers  35:9-32. 

Vv.  23-25.  This  law  of  retaliation 
has  been  misunderstood  as  though  it  en- 
couraged revenge,  but  it  refers  to  the 
administration  of  jvistice  at  the  hand 
of  the  magistrate  (6). 

3.  Laws  of  Property,  21:33  to  22: 

15. 

This  section  is  an  expansion  of  the 
8th  commandment. 

"Breaking  up"  (22:2)  should  read 
as  in  the  Revised  Version  "breaking 
in,"  which  makes  the  sense  plain. 

"Judge"  all  through  these  chapters 
is  translated  "God"  in  the  Revised  Ver- 
sion. Israel  is  a  theocracy.  Its  su- 
preme ruler  is  God.  The  magistrates 
represent  and  speak  directly  for  Him. 
Thus  will  it  be  again  in  the  millennium. 

4.  Laws  of  Conjugal  Fidelity,  22: 

16-31. 

'ihis  is  an  expansion  of  the  7th  com- 
mandment, and  yet  its  subject  matter 
is  miscellaneous.  Murphy  gives  a  unity 
to  the  verses  by  supposing  the  relation 
between  God  and  His  people  to  be  sym- 
bolized by  that  of  husband  and  wife, 
GoQ    being    the    avowed    guardian    and 


representative  of  the  stranger,  the  win- 
dow and  the  orphan. 

V.  28.  The  word  "gods"  should  be 
"God,"  and  it  will  be  seen  from  the  con- 
text that  reviling  rulers  is  regarded  as 
reviling  God  (compare  Ro.  13:  1-7). 

v.  29.  "Liquors"  has  been  rendered 
"the  trickling  juice  of  the  vine." 

Some  things  in  this  section  are  more 
fully  explained  in  later  Scriptures. 

5.  Laws  of  Veracity,  23: 1-9. 

This  corresponds  to  the  9th  command- 
ment. 

V.  3  means  that  one  is  not  to  counte- 
nance or  favor  a  poor  man  in  his  cause 
just  because  he  is  poor,  if  the  cause  be 
unrighteous.     Compare   Lev.   19:15. 

6.  Laws  of  Set  Times,  23:10-19. 

This  corresponds  to  the  4th  com- 
mandment. 

What  was  the  law  for  the  land  in  the 
seventh  year  (11)?  For  what  purpose 
was  the  spontaneous  growth  of  that 
year  to  be  used  ?  How  did  the  divine 
Legislator  provide  against  an  emer- 
gency of  famine   (Lev.  25  :    20-22)  ? 

iNlote  the  moral  advantages  resulting 
from  the  observance  of  this  law:  (i) 
a  check  on  avarice,  (2)  a  stimulant  to 
brotherly  kindness  and  compassion,  (3) 
a  demonstration  of  human  equality,  (4) 
a  cultivation  of  prudence  and  economy, 
(5)  a  sense  of  constant  dependence 
upon  God. 

What  are  the  three  annual  feasts 
(14-16)  ?  Murphy  compares  them  with 
the  three  elements  of  salvation :  the 
passover  with  the  atonement,  pentecost 
with  the  new  birth,  the  ingathering  with 
pardon  and  its  accompanying  plentitude 
of  blessing.  What  obligation  is  at- 
tached to  these  festivals  ? 

V.  19,  last  sentence,  is  difficult,  al- 
though the  command  itself  is  plain.  It 
is  in  connection  with  sacrifice  (18) — 
has  it  therefore  a  symbolic  meaning? 
Or  was  it  to  prevent  the  slaying  and 
eating  of  the  kid  at  too  early  a  period  ? 
Or  does  the  applicatian  bear  simply 
on  a  barbarous  and  cruel  action? 

7.    Laws  of  Pity,  23 :  20-33. 

This  is  allied  to  the  loth  command- 
ment because  of  its  reference  to  the 
service  of  Jehovah  alone,  who  estimates 
the  motive  of  men. 

Whom  have  we  seen  to  be  meant  by 
"the  Angel"  (20)  ?  In  what  way  have 
we  seen  His  presence  hitherto  display- 
ed? On  what  commission  is  He  now 
sent?  What  shows  His  authority? 
Power?  Dignity  (21)?  What  are  the 
blessings  of  obedience  (22-27)  ?  What 
precaution  would  God  take  in  bringing 
them  into  possession  of  the  land   (28- 


24:1-25:9 


EXODUS 


65 


30)  ?     What  final  warning  is  given  (32- 
8.    Ratifying  the  Covenant,  24. 

At  the  beginning  of  this  chapter  we 
are  introduced  to  the  two  sons  of 
Aaron,  soon  to  be  associated  with  him 
in  the  priesthood  and  to  have  a  sad 
ending  nevertheless.  With  what  words 
do  the  people  accept  the  obligations  im- 
posed upon  them  (3)  ?  What  kind  of 
an  altar  presumably  did  Moses  build 
(v.   /",  compared  with   20:24-26)? 

What  provision  is  made  for  the  care- 
ful transmission  of  the  law  (4)  ?  What 
name  is  given  to  the  book  thus  written 
(7)  ?  By  what  solemn  act  is  the  cov- 
enant ratified  (8)  ?  Compare  the  mar- 
ginal   reference. 

What  sublime  experience  was  granted 
to  these  representatives  of  Israel  on 
the  mount  (10)?  What  this  means,  in 
the  absence  of  further  record,  who  can 
say !  Why  may  we  judge  that  they  did 
not  see  the  "face"  of  God  (33  :  20-23)? 
Or  any  "similitude"  of  Him  (Deut.  4: 
is)  ?  What  description  is  given  of  that 
which  they  did  see? 

How  was  God's  mercy  shown  to  them 
on  this  occasion  (11)?  How  is  their 
escape  from  death  expressed  in  the  last 
clause?  Is  not  this  escape  explained 
by  the  covenant  relationship  with  God 
into  which  they  had  now  come?  Was 
this  relationship  grounded  on  their 
keeping  of  the  law  or  on  the  blood  of 
propitiation  that  had  been  shed  and 
sprinkled  upon  the  people  ?  What  did 
this  typify  (Ro.  3:19-25)?  Compare 
also    Hebrews    10:  16-20. 

What  final  seal  to  the  authority  of  the 
law  is  now  given  (12)?  What  two  in- 
dividuals are  here  seen  for  a  second 
time  with  Moses  (13,  14)?  What 
grandeur  on  the  mount  is  now  described 
(i';-i7)?  What  new  event  in  Moses' 
experience  (18)?  The  reason  for  this 
new  event  will  come  before  us  in  the 
succeeding    lesson. 

Questions. 

1.  What  distinction  is  suggested  be- 
tween "commandments"  and  "judg- 
ments"? 

2.  What  beautiful  type  of  our  Lord 
Jesus  Christ  does  this  lesson  contain  ? 

3.  What  testimony  to  Israel's  theo- 
cratic status? 

4.  How  are  the  rights  of  the  rich 
guarded  as  well  as  of  the  poor? 

5.  What  witness  have  we  here  to  an 
early  written  revelation? 

THE  PATTEEN  IN  THE  MOUNT 

Chaptee  25:  1-9 

We  have  now  reached  in  the  revela- 
tion of  the  tabernacle  the  most  impor- 


tant   step    in    the   history   of   grace   yet 
met  with  in  Holy  Scripture. 

There  are  several  reasons  for  be- 
lieving this  : 

1.  The  unusual  preparation  required 
on  man's  part  for  its  reception.  (See 
the  preceding  chapter,  vv.  9-18). 

2.  The  large  space  occupied  by  its  re- 
cital— 13  chapters  in  all. 

3.  The  particularity  of  detail  seen 
throughout. 

An  Object  Lesson. 

To  quote  Prof.  W.  G.  Moorehead : 

The  tabernacle  was  "a  divine  object- 
lesson  ;  an  embodied  prophecy  of  good 
things  to  come  ;  a  witness  to  the  grace 
and  saving  power  of  God.  It  taught 
salvation  through  propitiation,  forgive- 
ness and  blood-shedding.  Access  to 
God  and  worship  it  disclosed ;  the  holi- 
ness of  God  ;  the  sinfulness  of  man  ; 
the  reconciliation  which  in  due  time 
should  be  affected,  are  all  clearly  set 
forth  by  the  tabernacle  and  its  rites." 

Seven  chapters  are  given  to  the  spe- 
cifications of  the  tabernacle,  and  six  to 
its  construction  ;  while  in  between  the 
two  is  the  record  of  the  unbelief  and 
apostasy  of  the  people  in  the  matter  of 
the  golden  calf. 

Of  the  seven  chapters  of  specification, 
three  are  occupied  with  the  tabernacle 
itself,  three  with  the  priesthood,  and 
one  with  the  arrangement  for  carrying 
the  whole  into  effect. 

Our  present  lesson  deals  with  the  tab- 
ernacle  itself. 

The   Offering   o£  the   People,   vv. 
1-9. 

On  what  principle  was  this  offering  to 
be  presented  (2)  ?  What  three  metals 
are  specified  (3)  ?     Three  colors  (4)  ? 

What  vegetable  textile  is  mentioned, 
and  what  animal  (4)  ?  What  two  kinds 
of  skins  (5)  ?  The  badger  here  spoken 
of  is  thought  to  be  not  the  animal  com- 
monly known  by  that  name  among  us. 
but  some  other  animal  equally  well- 
known  in  Arabia. 

What  species  of  wood  is  named  (5)  ? 
This  is  supposed  to  be  the  acacia,  abun- 
dant in  Moses'  day. 

The  oil  (6)  was  from  the  olive,  the 
spices  are  more  particularly  indicated 
(30:23,  24);  the  precious  stones  (28: 
15-21),  as  also  the  ephod  and  breast- 
plate in  the  same  chapter. 

What  name  is  given  to  the  building 
in  verse  8,  and  for  what  purpose  is  it 
to  be?  The  fulfilment  of  this  purpose 
was  in  the  visible  cloud  of  glory  which 
overshadowed  the  tabernacle  when  com- 
pleted, and  rested  upon  the  mercyseat 
in  the  Most  Holy  place. 

As  to  the  name  "sanctuary,"  it  de- 
notes   especially    the    holiness    of    the 


66 


EXODUS 


25:10-22 


place.  What  other  name  is  given  it  in 
verse  9?  This  simply  means  a  dwelling, 
and  is  sometimes  used  in  an  indefinite 
way  for  the  curtains,  the  frame-work 
or  the  entire  structure. 

"Tent"  is  the  name  given  to  it  in  the 
following  chapter ;  and  at  other  places 
"the  tent  of  meeting,"  having  reference 
to  the  meeting  of  God  with  His  people 
(29  :  42,  43)  ;  or  the  tent  or  tabernacle 
"of  testimony"  (Num.  2:50,  53),  as 
designating  the  place  where  God  de- 
clared His  will,  and  especially  testified 
against  the  sins  of  His  people,  by  His 
holy  law  which,  within  the  ark,  wit- 
nessed to  the  covenant  they  had  entered 
into  at  Sinai. 

According  to  what  design  was  the 
sanctuary  to  be  erected  (9)  ?  Thus  we 
see  it  was  a  type  of  God's  dwelling  place 
in  the  heaven  of  heavens,  a  fact  that 
profoundly  impresses  us  with  its  sig- 
nificance in   every  detail. 

We  do  not  know  how  the  pattern  or 
type  was  shown  to  Moses  in  the  mount, 
whether  by  a  visible  model,  or  vision 
presented  to  his  mind,  but  we  know  it 
was  in  some  sense  a  copy  of  heavenly 
things,  and  that  hence  Moses  was  al- 
lowed no  liberty  in  constructing  it. 

Archeological  Discoveries. 

Archeology  has  shown  an  analogy  be- 
tween the  tabernacle  service  and  the 
ritualistic  practice  of  some  of  the 
heathen  nations,  but  this  is  not  to  be 
interpreted  as  imitation  or  adoption  on 
Moses'  part. 

There  is  a  similitude  in  the  modes  of 
worship  fundamental  in  the  human 
race,  and  Moses  may  have  been  used  of 
God  to  cull  out  the  truth  from  this 
mass  of  wrong  and  falsehood. 

A  parallel  is  that  of  the  "Code  of 
Hammurabi,"  a  Chaldean  monarch, 
hundreds  of  years  before  Moses,  who 
in  this  "code"  gave  laws  to  his  people 
corresponding  to  those  in  the  previous 
chapters. 

The  critics  used  to  argue  that  the 
Mosaic  code  could  not  be  of  so  early 
a  date  as  Moses  since  it  presupposed 
too  advanced  a  civilization  on  the  part 
of  the  people  for  whom  it  was  intend- 
ed. When,  however,  this  code  of  Ham- 
murabi was  discovered,  their  tune  was 
changed,  and  they  exclaimed :  "Ah ! 
Moses   copied   after   Hammurabi." 

1  he  truth  rather  is  that  just  sug- 
gested about  the  tabernacle.  Ham- 
murabi's code  is  based  upon  fundamen- 
tal principles  of  law  in  the  constitution 
of  the  race,  albeit  commingled  with 
many  grotesque  fancies  in  consequence 
of  the  fall.  These  fundamental  prin- 
ciples, however,  are,  in  their  origin, 
divine,   and   in  the   code   of   Moses  we 


find  them  separated   from  the  false  by 
the  hand   of  their  heavenly  originator. 

Questions. 

1.  What  three  reasons  show  the  im- 
portance attached  to  this  theme? 

2.  What  names  are  given  to  the  tab- 
ernacle, and  what  are  their  meanings? 

3.  How  may  the  "pattern"  have  been 
revealed  to  Moses? 

4.  How  woula  you  explain  the  simi- 
larity of  the  tabernacle  service  to  the 
rituals   of   heathen   nations? 

5.  What  is  the  "Code  of  Ham- 
murabi," and  what  light  does  it  throw 
on  Moses'  writings? 

THE  TABEENACLE  AND  ITS 
EURNITUEE 

Chapters  25:  10-27:  21 

1.  The  Ark  of  the  Testimony,  25: 

10-16. 

Notice  the  kind  of  wood  and  the  di- 
mensions (10).  The  "cubit"  measures 
from  the  elbow  to  the  tip  of  the  middle 
finger,  and  is  variously  estimated  from 
18  to  21  inches,  usually  18.  How  was 
it  to  be  overlaid  (11)?  The  "crown  of 
gold"  meant  a  rim  or  moulding.  The 
"four  rings"  (12)  were  attached  to  the 
four  "corners,"  in  the  sense  of  the  four 
feet  of  the  ark.  The  "staves"  or  poles 
were  used  in  carrying  it  (14).  What 
was  to  be  placed  in  the  ark  (16)  ?  The 
"testimony"  means  the  ten  command- 
ments.    (Compare  24:12.) 

2.  The  Mercy  Seat,  25:17-22. 

Notice  its  material  and  dimensions 
(17).  What  was  to  be  placed  at  either 
end  (18)  ?  "Even  of  the  mercy-seat," 
should  be  rendered  "out  of"  or  "of  one 
piece  with  the  mercy-seat"  ;  i.  e.,  they 
were  not  separate  attachments  from  it. 
What  was  to  be  the  attitude  and  po- 
sition of  the  cherubim  (20)  ?  This  was 
the  attitude  of  observant  attention, 
while  they  seemed  to  guard  with  their 
wings  the  place  of  the  manifestation 
of  the  divine  glory.  Where  was  the 
mercy-seat  to  be  placed  (21)?  This 
does  not  mean  that  it  was  merely  the 
cover  of  the  ark,  but  a  separate  article, 
composing  with  the  ark  a  unity  "not 
so  much  in  outward  as  in  inward  de- 
sign." 

What  promise  is  connected  with  the 
mercy-seat  {22)  ? 

These  two  articles,  the  ark  and  the 
mercy-seat  were  the  only  objects,  (and 
they  appeared  as  one),  in  the  Holy  of 
Holies,  or  the  Most  Holy  place  of  the 
tabernacle  :  and  about  them,  or  rather 
about  it,  the  whole  service  of  worship 
centered. 

The  "ark"  was  God's  throne  (Ps.  80: 


25 :  23-26 :  35 


EXODUS 


67 


I,  R.  v.).  but  it  was  a  throne  of  grace 
(Heb.  4:  16).  The  "mercy-seat"  means 
"the  place  of  propitiation,"  and  here 
the  blood  of  the  sin-offering  was 
sprinkled  on  the  day  of  atonement,  and 
satisfaction  was  rendered  to  the  divine 
claims  on  the  people  represented  by  the 
law  in  the  ark  of  the  testimony  (Ps. 
85  :  9-  10). 

What  the  mercy-seat  did  symbolically 
for  Israel,  Christ  has  accomplished  per- 
fectly for  all  who  will  believe  on  Him 
(Ro.  3  :  25  ;    I  John  2  :  i,  2). 


The  Table  of  Shrewbread, 
23-30. 


25: 


This  table  was  to  have  not  only  a 
"crown"  or  rim,  but  also  a  "border" 
with  a  crown  or  rim  (24,  25),  the  dis- 
tinction between  which  it  is  difficult  to 
make. 

Observe  the  appurtenances  of  the 
table  (29).  The  dishes  were  to  hold 
the  shewbread  (30,  compared  with  Lev. 
24:5,  6);  the  bowls  were  for  frank- 
incense (Lev.  24:7).  "Covers"  is,  in 
the  Revised  Version,  "flagons"  or  ves- 
sels for  wine,  used  in  drink-offerings 
(Num.  15:  1-12).  The  shewbread  con- 
sisted of  12  cakes  (Lev.  24:  5,  6),  cor- 
responding to  the  twelve  tribes  of  Is- 
rael, and  is  sometimes  called  the  "pres- 
ence-bread," or  the  "bread  of  the  face." 

At  certain  times  the  priests,  who  rep- 
resented the  whole  of  Israel,  ate  this 
shewbread  from  off  the  table.  As  the 
table  is  the  Lord's  and  in  the  Lord's 
house,  here  we  have  the  idea  of  hospi- 
tality based  upon  friendship.  We  see 
the  family  of  God  regaled  by  Him  at 
His  paternal  board,  which  speaks  of 
perfect  reconciliation  and  communion 
with  Him,  and  helps  to  explain  the 
phrase,  "the  bread  of  the  face."  That 
is,  man  is  represented  as  face  to  face 
with  God  in  fellowship  through  atone- 
ment for  sin.      (See  Gen.   14:  18-20.) 

Furthermore,  whatever  the  "bread  of 
the  face"  was  for  Israel  in  old  times, 
Jesus  Christ  is  now  for  His  people.  In 
and  through  Him  we  have  communion 
with  the  Father  ( i  John  1:3).  and  He 
is  the  true  bread  which  sustains  us  in 
our  new  life  (John  6:31-58). 

4.     The    Golden    Candlestick,    25: 
31-40. 

"His  bowls,  his  knops,  his  flowers," 
refers  to  the  ornaments  on  the  branches 
of  the  candlestick,  and  which  were  to 
be  all  of  one  piece.  The  seven  lamps 
rest  on  the  flowers  at  the  extremities 
of  the  stems.  The  latter  part  of  verse 
37  means  that  the  candlestick  shall  be 
so  set  up  (on  the  south  side  of  the  tab- 
ernacle, 40  :  24)  as  to  throw  light  upon 
the    table    opposite.      It    was    the    only 


light  in  the  tabernacle,  the  home  or 
dwelling  place  of  God. 

According  to  Zech.  4,  the  candle- 
stick is  a  type  of  Israel,  and  according 
to  Revelation  i,  a  type  of  the  church. 
Oil  is  the  symbol  of  the  Holy  Spirit, 
and  light  typifies  God  (i  John  i  :  ^'), 
and  Christ  (John  8:12;  2  Cor.  4:6). 
The  typical  significance  of  the  whole  in 
its  present  position  is  difficult,  but  may 
appear  as  we  proceed. 

Note  that  as  the  ark  and  mercy-seat 
were  to  be  placed  in  the  Most  Holy 
place,  the  table  and  candlestick  were 
to  be  placed  in  the  Holy  place,  i.  e., 
outside  the  veil  separating  the  two,  of 
which  later. 

5.  The  Curtains,  26:1-14. 

_  After  revealing  the  above-mentioned 
pieces  of  furniture,  attention  is  turned 
to  the  curtains. 

To  begin  with  the  inner  curtains, 
they  were  to  be  of  what  number,  ma- 
terial, colors,  design,  length  and  breadth 
(1,2)? 

i^ive  were  to  be  sewed  together  in 
one  piece  and  five  in  another  (3). 
These  two  halves  were  to  be  connected 
by  loops  of  blue  fastened  with  golden 
clasps  (4-6),  the  whole  to  cover  the  top, 
sides  and  western  end  of  the  taber- 
nacle, and  correspond  to  the  papering 
of  our  modern  dwellings. 

Of  what  material  were  the  outer  cur- 
tains to  be  made  (7)  ?  How  many  in 
number?  Do  they  differ  in  length  or 
breadth  from  the  inner  curtains  (8)  ? 
How  was  the  sixth  curtain  to  be  used 
(0,  12)  ?  Of  what  material  were  the 
clasps  to  be  in  this  case  (11)?  How 
many  outside  "coverings"  were  to  be 
made  (14)?  "Badger"  is  translated 
"seal"  or  "porpoise"  in  the  Revised 
Version. 

6.  The  Framework,  26:15-30. 

Notice  the  material,  length  and 
breadth  of  the  boards  (16).  How  many 
"tenons"  to  each  board?  "Set  in 
order,"  means  "mortised."  Of  what 
material  were  the  "sockets"  for  these 
tenons  (19)?  The  word  "sides"  (22) 
should  be  translated  "back  part."  The 
sockets  probably  rested  on  the  ground 
as  nothing  is  said  of  sleepers  under 
them. 

How  were  the  boards  braced  together 
(26-28)  ?  How  were  the  boards  and 
bars  overlaid  (29)  ?  What  a  costly  edi- 
fice it  must  have  been  !  Some  have  cal- 
culated it  as  reaching  $1,500,000. 

7.  The  Vail,  26:31-35. 

The  vail  for  the  Most  Holy  place,  and 
the  hanging  or  screen  for  the  door  of 
the  Holy  place  (36,  37)  require  no 
comment    here.      The    typical    signifi- 


68 


EXODUS 


27:1-28:30 


cance  of  the  former  will  come  before 

us  in  its  proper  place. 

8.    The  Brazen  Altar,  27: 1-8. 

We  are  now  in  the  outer  court. 
Notice  the  material,  size,  height  and 
shape  of  this  altar.  The  "horns,"  or 
the  parts  of  the  corner-posts  projecting 
above  the  upper  surface  of  the  altar, 
were  to  be  of  one  piece  with  it  (R.  V.), 
and  the  whole  was  to  be  overlaid  with 
brass  to  protect  from  fire  and  weather, 
whence  its  name  "the  brazen  altar"  (2). 
Upon  this  altar  the  burnt-offerings  were 
presented. 

Questions. 

1.  What  is  the  meaning  of  "testi- 
mony" in  the  lesson? 

2.  What  is  the  meaning  of  "mercy- 
seat"  ? 

3.  What  is  the  meaning  of  "the  bread 
of  the  face"? 

4.  Of  what  are  the  candlestick  and 
the    oil    types.'' 

5.  What  is  an  estimate  of  the  cost  of 
the  tabernacle  in  our  money? 

THE  PEIESTLY  GAEMENTS 

Chapters   28 :  1-43 

The  abrupt  termination  of  the  direc- 
tions for  the  tabernacle  at  the  close  of 
the  preceding  chapter  is  remarkable ; 
especially  as  the  subject  is  taken  up 
again  at  chapter  30.  There  must  be 
some  reason  why  the  intervening  chap- 
ters are  occupied  with  the  priesthood. 

Some  see  in  this  the  symbolism  of  a 
deep  fact.  Goa  has  in  grace  come  out 
from  His  throne  in  the  Holy  of  Holies 
through  the  way  He  has  prepared  for 
Himself  in  the  table  of  shrewbread  and 
the  candlestick,  to  meet  man  in  his  sin 
Ot  the  brazen  altar.  And  now  man  is  to 
be  brought  back  through  the  way  God 
has  Himself  come,  to  the  place  of 
communion  with  Him  before  His 
throne.  The  priesthood  is  necessary 
for  this,  and  ere  the  way  is  itself  shown 
the  arangements  for  the  priesthood  are 
completed. 

AS  soon  we  reach  the  altar,  in  other 
words,  we  feel  the  need  of  the  priest 
(which  means  mediator  or  advocate), 
who  is  to  officiate  thereat.  Frorn  God 
he  comes  to  man,  authorized  to  invite 
man  to  return  to  God  with  penitence, 
confession  and  faith,  and  to  make  for 
him  the  propitiatory  sacrifice  to  that 
end. 

The  garments  of  the  priests  as  well 
as  the  details  of  their  consecration  are 
specified  in  this  and  the  next  chapter, 
because  they  are  symbolical  of  their 
standing  ana  office  before  God,  as  well 
as  types  of  Him  of  whom  Aaron  and 
the  Aaronic  priesthood  are  the  shadows. 


(See  Hebrews,  particularly  chapters  5 
to  10.) 

What  family  is  chosen  for  the  priest- 
hood (i)?  What  provision  has  God 
made  for  the  preparation  of  their  cloth- 
ing (3)  ?  What  are  the  number  and 
names  of  the  garments  (4)  ?  Notice 
the  correspondence  of  color  and  texture 
of  material  to  those  of  the  inner  cur- 
tains already  named  (5).  It  will  be 
seen  later  that  three  of  these  garments 
are  peculiar  to  the  high  priest — the 
first  three,  and  that  he  wears  the  rest 
in  common  with  the  other  priests. 
There  is  this  further  exception,  how- 
ever, that  whereas  he  dons  a  mitre, 
they  only  have  bonnets  or  turbans  (40). 
it  might  be  advisable  to  say  here  that 
while  the  high  priest  typifies  Christ, 
the  priests,  his  sons,  typify  believers  on 
Christ,  or  the  church. 

1.  The  Ephod,  vv.  6-12. 

The  ephod  was  a  shoulder-piece  cov- 
ering the  back  and  reaching  under  the 
arms,  kept  in  place  by  the  two  shoulder- 
straps  (7)  and  the  belt  around  the  waist 
(8),  leaving  the  breast  uncovered.  The 
gold  was  beaten  into  thin  pieces,  cut 
into  wire  and  interwoven  with  colored 
threads. 

What  two  precious  stones  belonged  to 
the  ephod  ?  What  was  graved  on  them  ? 
How  were  they  set?  Where  were  they 
placed,  and  why  (9-12)?  These  indi- 
cate that  God  was  to  have  Israel  in  per- 
petual remembrance  through  the  medi- 
ation and  representation  of  the  high 
priest.  The  shoulder,  moreover,  is  sym- 
bolical of  power,  so  that  the  high  priest 
thus  arrayed  became  a  beautiful  sug- 
gestion of  Him  whose  everlasting  arms 
are  underneath  His  people  (Deut.  33  : 
zt).  This  ephod  was  the  upper-most 
garment  and  worn  outside  the  blue  robe 
whose   description    follows. 

2.  The  Breastplate,  vv.  13-30. 

What  name  is  given  to  the  breast- 
plate (15)?  Its  shape  and  size  (16)? 
What  precious  stones  should  it  contain 
(17-20)?  What  graving  upon  them 
(21)?  What  was  the  significance  of 
this  latter  (29)  ?  This  "breastplate  of 
judgment"  represents  the  high  priest 
as  the  spokesman  of  God,  at  the  same 
time  that  he  is  the  affectionate  inter- 
cessor for  Israel — for  each  tribe  and 
each  member  of  it. 

3.  Urim  and  Thummin,  v.  30. 

Urim  and  Thummin  are  thought  to  be 
the  sum  of  the  twelve  precious  stones 
attached  to  the  breastplate.  That  is, 
the  twelve  stones  are  Urim  and  Thum- 
min, which  means  "the  lights  and  the 
perfections."     Lights  as  to   their  bril- 


28:21-43 


EXODUS 


69 


liancy,  and  perfections  as  to  their  hard- 
ness and  absence  from  flaws. 

"They  represent  the  light  and  the 
right  that  are  in  the  high  priest  for  the 
enlightenment  and  reconciliation  of 
those  who  come  unto  God  by  him.  He 
exercises  the  functions  of  teaching  and 
sacrificing  in  their  behalf,  as  the  type 
of  the  great  High  Priest. 

"The  import  of  Urim  and  Thummin 
dawned  on  the  Israelite  as  he  saw  the 
high  priest  making  an  offering  on  the 
altar  for  the  sins  of  the  people,  thus 
rendering  them  imputatively  perfect, 
and  then  returning  oracular  answers 
from  God  out  of  the  Most  Holy  place 
to  the  reverent  inquirer. 

"But  we  have  no  ground  for  suppos- 
ing that  God  conveyed  verbal  messages 
to  the  high  priests  by  illuminating  any 
letters  on  the  stones,  as  some  have 
fancied.  In  other  words  there  is  noth- 
ing concealed  nor  mystical  about  this 
transaction  after  the  manner  of  the 
heathen  temples  and  priesthoods,  nor 
anything  in  the  nature  of  a  charm  as  in 
an  amulet.  God  indicated  the  light  and 
the  perfection  which  He  vouchsafed  to 
iiis  people  by  means  of  these  stones, 
but  that  light  and  perfection  did  not 
reside  in  the  stones  in  any  way." — Mur- 
phy. 

4.  The  Robe,  vv.  31-36. 

How  does  verse  31  show  that  this 
robe  belong  to  the  ephod  in  some  way? 
What  shows  it  to  have  been  entirely 
woven,  and  without  seam  (32)  ?  "Hab- 
ergeon" means  "a  coat  of  mail."  How 
was  the  base  to  be  trimmed  (23>  34)  ? 
The  significance  of  this  (35)  ? 

It  would  appear  from  the  last  words 
of  this  verse  that  the  wearing  of  this 
robe  on  the  part  of  the  high  priest 
while  ministering,  was  necessary  to  in- 
sure him  from  death.  It  becomes  there- 
fore a  type  of  that  robe  of  Christ's 
righteousness  which  is  the  only  security 
of  eternal  life  for  human  kind  (Isa.  61  : 
10).  The  sound  of  the  bells  testified 
that  "the  mail  of  proof  had  been  put 
on,  and  the  dread  of  death  removed  " 
It  must  have  been  a  constant  source  of 
comfort  and  encouragement  to  the  high 
priest  as  he  stood  alone  in  the  Holy  of 
Holies  in  the  presence  of  the  awful 
glory  of  Jehovah.  Every  slightest 
movement  he  made  brought  the  assur- 
ance from  the  bells  that  all  was  well. 

5.  The  Crown,  vv.  36-38. 

More  is  revealed  about  the  plate  on 
the  mitre  (or  turban)  than  the  mitre 
itself.  What  is  this  place  called  in  39  : 
30?  By  the  names  on  the  precious 
stones  the  high  priest  is  shown  to  be 
the  representative  of  the  people,  and 
by  what  in  this  case  is  he  shown  to  be 


the  representative  of  God?  For  what 
does  this  holiness  thus  qualify  him 
(38)?  ,     , 

The  ephod,  the  breastplate,  and  the 
golden  crown  combined  present  us  sym- 
bolically with  the  three-fold  office  of 
our  great  High  Priest,  Jesus  Christ. 
"In  the  ephad  the  priestly  office  is  ob- 
vious, in  the  breastplate  the  prophetic 
comes  into  the  view,  and  in  the  crown 
the  kingly  makes  its  appearance,  al- 
though the  priestly  discloses  and  main- 
tains  itself   throughout." 

6.      The    Common    Garments,    vv. 
39-43. 

In  these  verses  we  have  directions 
for  the  garments  common  to  all  the 
priests  including  the  high  priest. 

The  coat  was  to  be  woven  in  chequer 
work  as  intimated  in  the  Revised  Ver- 
sion. It  seems  to  have  been  provided 
with  sleeves  and  to  have  reached  to  the 
feet.  The  mitre,  or  turban,  was  of  the 
same  material,  and  was  wrapped  around 
the  head.  The  girdle  was  wound  twice 
around  the  body  it  is  said,  and  tied  in 
front  with  the  ends  hanging  down  to 
the  feet.  Note  the  difference  between 
this  girdle  going  around  the  waist  and 
holding  the  coat  in  place,  and  the 
"curious"  or  cunningly-woven  girdle  of 
verse  8,  which  fastened  the  ephod. 
Notice  also  that  the  head-gear  of  the 
priests  is  not  called  a  "mitre"  but  a 
"bonnet,"  evidently  dift'erent  somewhat 
in  shape  and  appearance.  The  linen 
breeches  are  described  in  verses  42  and 
43.  They  do  not  seem  to  have  belonged 
to  the  official  dress  of  the  priests,  but 
to  have  been  prescribed  for  the  sake  of 
propriety    in    other    respects. 

Questions, 

1.  Why  may  chapters  28  and  29  be  a 
parenthesis  in  the  revelation  of  the 
Tabernacle? 

2.  What  New  Testament  book  treats 
of  the  typical  character  of  the  priest- 
hood? 

3.  What  typical  distinction  seems  to 
exist  between  the  common  priests  and 
the  high  priest? 

4.  What  may  be  the  significance  of 
Urim  and  Thummin? 

5.  What  did  the  robe  and  the  bells 
signify  ? 

THE    INIQUITY    OF    THE    HOLY 
THINGS 

In  the  last  lesson  attention  was  called 
to  the  phrase  at  the  head  of  this  les- 
son found  in  28  :  38. 

The  significance  of  the  expression, 
both  for  Israel  and  for  Christians,  and 
the  widely-prevailing  ignorance  on  the 
subject  of  which  it  treats,  is  the  justi- 


ro 


EXODUS 


fication  for  a  special  lesson  in  the  way 
of  an  addendum  to  it. 

The  following  is  from  William  R. 
Nicholson,  D.D.,  bishop  in  the  Re- 
formed   Episcopal    Church. 

ihese  words,  "the  iniquity  of  the  holy 
things,"  are  only  part  of  a  sentence, 
their  connection  being  that  Aaron  the 
high  priest  should  bear  the  iniquity  of 
the  holy  things.  Of  course,  the  bearing 
of  this  iniquity  means  the  atoning  for  it. 

But  we  are  startled  by  the  repellency 
of  the  idea.  How  strange  to  hear  of 
the  iniquity  of  what  is  holy  ! 

The  "holy  things"  are  described  in 
the  context  as  the  sacrifices  and  offer- 
ings of  Israel.  Whatever  they  pre- 
sented to  God  in  worship  were  holy  in 
the  sense  that  they  were  consecrated  to 
and  appointed  by  Him.  And  yet  these 
things  themselves  had  iniquity.  When 
the  worshiper  brought  his  bleeding  vic- 
tim as  an  offering  for  his  sins  his  very 
act  of  bringing  it  had  in  it  additional 
sin  which  required  to  be  atoned  for. 

And  the  truth  with  regard  to  Israel 
is  the  same  with  ourselves.  We  were 
by  nature  children  of  wrath,  and  now, 
although  as  believers  on  our  Lord  Jesus 
Christ  we  are  regenerated  by  His  Spirit, 
still  in  our  flesh  there  dwelleth  no 
good  thing  (Ro.  7:18;  8:7).  The 
consequence  is  that  we  entail  our  sin 
upon  whatever  we  attempt  to  do.  We 
worship  God,  even  in  the  way  of  His 
own  appointment,  and  yet  the  sin  in 
us  imparts  to  that  worship  the  im- 
perfection of  its  sinfulness  and  there- 
fore the  sin  of  imperfection.  _  We  pray, 
and  our  act  of  prayer  has  iniquity  in 
it.  We  sing  God's  praises,  we  read 
His  Word,  we  come  into  His  house,  we 
kneel  at  the  sacrament  and  at  each  and 
all  there  is  sin,  for  they  have  the  im- 
perfection and  defilement  of  our  sin- 
fulness. Indeed,  we  trust  in  Jesus  for 
the  pardon  of  our  sins  as  the  Israelite 
brought  his  bleeding  victim  to  the 
altar,  and  yet  the  very  act  of  trust  is 
sinfully  done  and  needs  for  itself  the 
divine  pardon. 

God's  People  Are  Meant. 

Notice  that  "the  iniquity  of  the 
holy  things"  was  affirmed  of  Israel,  the 
type  of  the  true  people  of  God,  and  not 
unregenerate   men. 

When  they  assembled  at  the  Taber- 
nacle they  did  so  as  the  redeemed  of 
GoQ.  The  blood  of  the  paschal  lamb 
had  been  sprinkled  upon  their  houses 
in  Egypt.  Sheltered  beneath  it  from 
the  curse  which  had  devastated  that 
land,  they  had  gone  forth  from  its 
bondage  and  terror,  and  were  now 
brought  nigh  to  God  in  His  own  house 
of  communion.  They  were  even  sup- 
plied by  His  hand  with  all  holy  gifts 


which  they  were  now  permitted  to  of- 
fer  to    Him. 

They  represent  real  Christians, 
therefore,  true  believers  in  Jesus 
Christ,  delivered  out  of  the  condemn- 
ation of  the  world,  and  having  received 
through  His  blood  the  forgiveness  of 
sin,  made  nigh  to  God  in  the  privi- 
lege of  worship  and  the  joy  of  fellow- 
ship. 

There  is  therefore  iniquity  in  our 
holy  things,  in  every  act  of  our  wor- 
ship there  are  imperfection  and  defile- 
ment, because  there  is  present  in  that 
act  the  old  evil  nature  along  with  the 
new.  We  need  therefore  to  be  for- 
given for  every  duty  we  perform,  for 
every  sorrow  for  sin  we  feel,  for  every 
hope  we  cherish,  and  for  all  the  love 
we  enjoy. 

Bishop  Beveridge  said :  "I  cannot 
pray  but  I  sin ;  I  cannot  hear  or 
preach  a  sermon  but  I  sin ;  I  cannot 
give  alms  or  receive  the  sacrament  but 
1  sin ;  no,  i  cannot  so  much  as  con- 
fess my  sins  but  my  very  confessions 
are  still  aggravations  of  them  ;  my  re- 
pentance needs  to  be  repented  of ;  my 
tears  want  washing ;  and  the  very 
washing  of  my  tears  needs  still  to  be 
washed  over  again  with  the  blood  of 
my   Redeemer." 

The  Proof. 

That  the  meaning  of  these  words  is 
not  exaggerated  may  be  seen  in  that 
the  same  truth  is  taught  again  in  the 
1 6th  of  Leviticus,  where  we  meet  with 
a  description  of  the  annual  Day  of 
Atonement. 

In  the  present  text  the  high  priest 
is  directed  to  bear  the  iniquity  of  the 
holy  things,  but  in  that  chapter  he  is 
represented  as  actually  bearing  them. 
He  is  attired  in  his  holy  garments,  his 
forehead  glittering  with  "Holiness  to 
the  Lord,"  and  actually  sprinkling  the 
blood  of  sacrifice  to  cleanse  the  un- 
cleanness  of  the  worshipers,  to  make 
atonement  for  the  holy  sanctuary  itself, 
for  the  altar  on  which  the  sacrifices 
are  offered  (for  these  things  were  pol- 
luted by  the  very  presence  of  sinners), 
for  the  priests  who  offered  the  sacri- 
fices, and  for  all  the  people  accustom- 
ea  there   to   worship. 

Once  a  year  regularly  and  solemnly 
the  great  truth  of  this  text  was  recog- 
nized and  enforced.  Every  day  in  the 
year,  to  say  nothing  of  extra  sessions, 
the  blood  of  atonement  was  offered  for 
pardon  and  acceptance,  but  the  acts 
of  offering  had  iniquity  in  them  and 
needed  themselves  to  be  specifically 
sprinkled  with  the  atoning  blood.  This 
was  done  on  this  annual  day,  the  great- 
est of  all  the  occasions  of  expiation. 

Moreover,  the  New  Testament  is  full 


29 : 1-9 


EXODUS 


71 


of  this  teaching  of  the  iniquity  of  our 
holy  things,  it  speaks  to  us  concern- 
ing it  in  those  words  of  Paul  through- 
out the  7th  of  Romans,  and  in  his 
words  to  the  Philippians  where  he 
speaks  of  discarding  his  own  righteous- 
ness, even  that  which  belonged  to  him 
as  a  Christian  (3  :  1-15).  Indeed,  it 
speaks  to  us  in  all  that  is  said  in  the 
New  Testament  concerning  the  sancti- 
fication  which  comes  to  believers 
through  faith  in  the  blood  of  Christ. 

A  Three-Fold  Application. 

The  application  of  this  truth  is 
wide-reaching. 

(i)  In  the  first  place,  it  enhances 
our  appreciation  of  our  Saviour  and 
the  value  of  His  merits  for  us.  It 
helps  us  to  see  how  aeeply  we  need 
Him,  and  how  great  is  the  sovereign 
mercy  and  the  boundless  grace  of  God 
towards  us   in   Him. 

The  high  priest  in  the  tabernacle 
typifies  Him,  and  the  service  he  ren- 
dered for  Israel,  even  in  the  iniquity 
of  their  holy  things,  typifies  the  serv- 
ice Christ  has  rendered  and  is  render- 
ing for  us  in  a  like  case.  For  if  there 
is  iniquity  in  our  holy  things,  thank 
God  there  is  also  atonement  for  it  ac- 
complished, and  full,  and  of  instant 
efficacy   (i  John  2:1,  2)  ! 

(2)  In  the  second  place,  it  opens 
our  eyes  and  broadens  our  vision  as 
to  the  relative  meanings  of  sin  and 
holiness.  In  the  light  of  this  text, 
what  Christian  can  question — much 
less  deny — the  application  to  him  at  all 
times  of  the  words  of  the  apostle  John: 
''if  we  say  we  have  no  sin  we  deceive 
ourselves,  and  the  truth  is  not  in  us" 
(i    John    1:8)? 

Who  can  talk  about  sinless  perfec- 
tion in  the  light  of  this  truth  ?  And 
how  professions  of  the  eradication  of 
evil  shrink  into  worthlessness,  and 
themselves  become  sin  in  its  shadow  ! 
So  deeply  indeed  is  the  truth  of  this 
text  imbedded,  as  a  living  principle, 
in  the  experience  of  true  and  enlight- 
ened Christians,  that  the  more  devoted 
they  are  the  more  it  is  felt. 

It  is  indeed  a  test  of  our  nearness  to 
God  to  have  a  Christian  conscience  so 
cultivated  as  to  appreciate  our  daily 
and  hourly  need,  and  at  the  same  time 
our  daily  and  hourly  completeness  only 
in  Christ.  This  is  the  way  to  feast 
upon  Him  richly.  If  our  faith,  consid- 
ered as  an  act,  does  itself  require  to 
have  blood  sprinkled  upon  it,  then  as 
we  pppreciate  that  fact  shall  our  faith 
itself  sink  down  more  and  more  upon 
Christ  for  all  that  He  is  to  us,  and  rest 
upon  Him  with  the  very  rest  of  heaven. 

(3)  It  furnishes  a  momentous  warn- 
ing   to    the    unbeliever    and    the    unre- 


generate  man.  If  there  is  no  such 
thing  as  even  a  Christian's  self-righ- 
teousness, if  there  is  no  such  thing  as 
a  Christian's  purchasing  to  himself  the 
divine  favor  even  by  such  life-long 
goodness  as  that  of  Paul,  how  impos- 
sible must  all  this  be  to  the  man  who 
has  not  received  Christ  at  all !  If  no 
Christian  who  is  himself  personally 
accepted  in  Christ  can  put  forth  one 
act  which  does  not  need  forgiveness, 
what  can  he  do  to  commend  himself  to 
God  who  is  unwashed  in  redeeming 
blood,  and  on  whom  even  now  abideth 
His    condemnation? 

With  regard  to  any  dependence  on 
one's  own  righteousness  it  becomes  us 
all  to  say.  Christian  or  non-Christian, 
with  the  patriarch  Job :  "If  I  wash 
myself  with  snow  water,  and  make  my 
hands  never  so  clean,  yet  shalt  Thou 
plunge  me  into  the  ditch,  and  mine 
own  clothes  shall  make  me  to  be  ab- 
horred !" 

"The    iniquity    of    the    holy   things" ! 

What  Jesus  is,  and  that  alone. 
Is   faith's  delightful  plea  ; 

Which  never  deals  with  sinful  self 
Nor  righteous  self  in  me. 

Questions. 

1.  Where  is  the  phrase  found  which 
is  the  title  of  this  lesson? 

2.  Of  whom  is  this  iniquity  affirmed, 
the  world's  people  or  God's  people? 

3.  On  what  great  day  in  Israel  was 
this  solemnly  enforced? 

4.  What  New  Testament  Scripture 
shows  that  there  is  atonement  in  Christ 
for  such   iniquity? 

5.  What  erroneous  doctrine  does 
this  truth  contradict? 

6.  To  whom  is  it  a  solemn  warning? 

THE    CONSECEATION   OF   THE 
PEIESTS 

Chapter  29 

I.  The    Ceremony   in    Outline,   vv. 
1-9. 

What  animals  were  required  for  sac- 
rifice, and  what  qualification  must  they 
have  [1)?  What  offerings  accom- 
panied them  (2)  ?  Where  was  the 
place  of  ceremony  (4)  ?  What  was  the 
preliminary   act? 

This  washing  of  the  bodies  of  the 
priests  typified  the  cleanness  of  the 
whole  man  in  a  moral  and  spiritual 
sense,  which,  while  it  was  true  of 
Aaron  only  ceremonially,  was  true  ab- 
solutely of  the  Lord  Jesus  Christ,  whom 
he   set   forth  and  pre-figured. 

What  followed  the  washing  (5,  6)  ? 
What  followed  the  investure  of  the 
clothing  (7)  ? 


72 


EXODUS 


29 :  10-46 


This  holy  anointing  oil,  for  which 
(as  we  shall  see)  God  Himself  gave  the 
prescription,  was  the  emblem  of  the 
gift  and  grace  of  the  Holy  Spirit  com- 
municated to  the  priesthood  for  their 
service.  At  the  same  time  it  should  be 
borne  in  mind  that  the  service  accom- 
plished by  thein  in  a  symbolical  sense 
was  accomplished  actually  by  Christ 
for  His  people,  who  was  anointed  of 
the  Holy  Spirit  to  that  end  (Luke  4: 
16,  21;    Acts  4:    27;    10:38). 

For  how  long  was  the  office  to  re- 
main in  Aaron's  family  (9)  ?  This 
means  of  course  to  the  end  of  the 
Levitical  economy  (Heb.  7:  11-19). 

"Consecrate"  in  v.  9  means  "to  fill 
the  hands,"  and  signifies  "the  placing 
of  the  sacrifices  in  their  hands,  in  the 
offering  of  which  they  are  not_  only 
sanctified  but  instituted  into  their  of- 
fice." 

2.  The  Sin-Offering,  vv.  10-14. 

What  was  the  nature  of  this  offering 
(10)?  Where  presented?  How  were 
Aaron  and  his  sons  to  identify  them- 
selves with  it?  What  was  to  be  done 
to  it  (11)?  How  was  its  blood  to  be 
used  (12)?  Which  of  its  parts  should 
be  burned  on  the  altar  (l^)?  Which 
without  the  camp,  and  why   (14)? 

The  presentation  of  this  offering  was 
to  remove  the  legal  disqualifications 
fro^a  Aaron  and  his  sons  on  account 
of  sin.  The  life  which  is  in  the  blood 
of  the  animal  makes  atonement  for 
their  life,  which  like  the  lives  of  all 
of  us  was  forfeited  through  sin.  This 
is  not  to  say  that  there  was  any  in- 
trinsic virtue  in  the  blood  of  a  bull, 
but  as  we  shall  be  told  by  and  by  it  is 
typical  of  the  blood  of  the  Son  of  God, 
which  is  efficacious  in  the  cleansing 
from  all  sin   (i   John   1:7). 

The  details  of  these  offerings  come 
before  us  in  x^eviticus,  where  they  are 
commanded  for  the  people  as  they  are 
here  for  the  priests. 

3.  The  Burnt-offering,  vv.  15-18. 

The  nature  of  this  offering  (15)? 
Observe  the  same  act  of  identification 
as  before.  What  distinction  do  you 
see  in  the  use  of  the  blood  (16)  ?  What 
was  to  be  done  with  the  flesh  of  this 
ottering  as  distinguished  from  the 
other  (18)?  And  before  it  was  burnt, 
what  (17)?     What  did  it  then  become 

Sin  is  not  named  in  connection  with 
this  offering  as  in  the  other  case. 
There  God's  judgment  is  executed  on 
the  victim  as  charged  with  the  sin  of 
the  offence,  but  here  God's  satisfaction 
with  the  offerer  is  expressed  as  based 
on   the   previous   putting   away   of   his 


sin  and  the  presentation  of  himself  for 
acceptance   and   worship. 

4.  The  Peace-offering,  w.  19-28. 
These  two  rams  bear  a  close  relation 

to  one  another,  and  are  to  be  consider- 
ea  theoretically  as  one.  What  is  done 
with  the  blood  here  (20)  ?  Touching 
the  person  with  the  blood  symbolizes 
the  purging  of  that  person  from  his 
guilt. 

What  further  ceremony  follows 
(21)  ?  This  symbolizes  "the  outward 
and  legal  and  the  inward  and  moral 
purification  essential  to  the  priestly  of- 
fice." 

What  is  this  ram  called  (22)  ?  How 
is  the  idea  of  consecration  expressed 
in  V.  24?  Here  Aaron  and  his  sons 
"take  the  first  step  in  offering  and  are 
at  the  same  time  initiated  into  the 
priestly  office." 

Moses  who  initiates  them  isto*'wave" 
these  oft'erings,  doubtless  by  taking 
hold  of  their  hands  thus  filled,  and 
moving  them  back  and  forth.  The  sig- 
nificance of  this  is  difficult  to  deter- 
mine. The  forward  movement  toward 
the  altar  might  indicate  the  dedication 
of  the  offering  to  the  Lord,  and  the 
backward  movement  a  transference  of 
it  again  to  the  priest  as  his  share,  only 
that  in  this  case  the  offerings  are  not 
afterward  consumed  by  the  priests  but 
are  burned  on  the  altar  (25).  We 
await  more  light. 

What  parts  of  this  ram  are  assigned 
as  the  portion  of  the  priest  (27)  ?  Ob- 
serve that  a  "wave"  and  a  "heave"  of- 
fering are  both  mentioned  here,  the 
motion  of  one  being  horizontal  and  the 
other  vertical.  It  is  "heaved"  in  token 
of  being  oft'ered  unto  God,  and  then, 
accepted  by  Him,  it  is  assigned  to  His 
representative  on  earth,  the  priest  (28). 
To  what  class  of  offering  does  this 
heave    offering    belong? 

"Peace  offering"  in  this  verse  is 
translated  in  the  Septuagint  Version, 
"a  sacrifice  of  salvation,"  and  is  an 
acknowledgment  of  salvation  already 
received  as  expressed  through  the  sin 
and  burnt  offering  previously  presented 
and  accepted,  and  which  invariably 
preceded  it  in  the  Levitical  ceremonial. 
(Compare  Ro.  5.)  As  indicative  of 
this  it  was  essentially  a  communion 
feast.  God's  portion  was  burned  on  the 
altar,  but  of  the  remainder  the  priest 
and  the  offerer  (as  we  shall  see  later) 
each  had  a  part. 

5.  The  Daily  Burnt-offering,  vv. 
38-46. 

What  was  its  nature  (38)  ?  How 
many  times  a  day?  What  offering  ac- 
companied it  (40,  41)  ?  How  would 
God  show  His  reconciliation  and  com- 
munion  with   them   on   the   ground    of 


30 : 1-10 


EXODUS 


73 


this  offering  (42)  ?  This  intercourse 
promised  to  the  people  would  come, 
throught  the  high  priest.  How  should 
the  labernacle  be  hallowed  ?  In  what 
other  language  is  the  same  idea  ex- 
pressed (45)  ?  Of  what  should  this  be 
to  them  an  assurance  (46)  ?  This 
manifestation  of  Hi?  presence  was  the 
shekinah  glory,  successor  in  a  sense 
to  the  pillar  of  cloud. 

Aaron  a  Type  of  Christ. 

This  is  an  appropriate  place  for  a 
further  word  concerning  the  typical 
relation  of  the  Aaronic  priesthood  to 
Jesus    Christ. 

That  priesthood  is  set  before  us  in 
two  sections.  Aaron,  the  high  priest, 
the  true  type  of  Christ,  and  his  sons, 
consecrated  to  the  office  in  virtue  of 
their  relation  to  him.  These  latter  who 
ministered  at  the  altar  of  sacrifice  and 
in  the  Holy  Place,  but  never  in  the 
Most  Holy,  do  not  so  much  typify 
Christ  as  believers  on  Christ,  who 
with  Him  constitute  the  royal  and 
priestly  family  of  which  He  is  the  head. 

ri.aron  is  a  type  of  Christ  in  his  per- 
son, since  what  he  was  ceremonially 
and  symbolically  the  Lord  Jesus  is  in- 
trinsically and  divinely.  Although  as 
to  His  humanity  He  descended  from  a 
long  line  of  impure  ancestors,  yet  He 
brought  no  stain  of  sin  into  the  world 
with  Him,  nor  contracted  any  while 
here   (Heb.  7  :  26). 

The  high  priest,  however,  was  a  type 
of  Christ  not  only  in  his  person  but  in 
his  office  and  functions.  The  Epistle 
to  the  Hebrews  will  amply  assure  us 
of  this.  It  will  be  seen  indeed  that  it 
is  in  virtue  of  Christ's  priestly  office 
that  the  Aaronic  was  ever  instituted. 
In  other  words,  Christ's  priesthood  re- 
flects backward  and  gives  to  that  of 
Aaron  all  the  efficacy  and  meaning  it 
possessed. 

Aaron  was  Israel's  representative  be- 
fore God,  and  in  his  priestly  character 
he  stood  for  the  whole  nation.  As 
God  was  pleased  with  him  so  was  He 
pleased  with  the  nation.  All  his  of- 
ficial acts  were  reckoned  as  having 
been  done  by  the  people  here  represent- 
ed. All  of  which  we  know  to  be  true  of 
Jesuo  Christ  as  the  representative  of 
them  that  believe  on  Him.  He  died 
for  them,  and  they  died  in  Him  (2 
Cor.  s  :  14).  They  are  raised  in  Him, 
quickened  and  seated  with  Him  in  the 
heavenlies  (Eph.  2:5,  6).  As  Aaron 
bore  the  tribes  into  the  Most  Holy 
place  so  Jesus  Christ  bears  His  people 
into  God's  presence  (Heb.  10:19-22). 
The  chief  duty  of  the  human  priest  was 
to  reconcile  men  to  God  by  offering  an 
atonement  for  their  sins,  effected  by 
sacrifice.      What   Aaron    thus    did    for 


Israel  in  the  type  Jesus  has  done  for 
His  people 'actually  (Heb.  8:  3;  9: 
12  ;     10  :  10). 

It  is  furthermore  an  element  of  the 
priestly  office  to  make  intercession  on 
behalf  of  those  whom  it  represents. 
This  was  done  for  Israel  by  the  sprink- 
ling of  the  blood  on  the  mercy  seat 
and  the  offering  of  incense  on  the 
golden  altar,  of  which  we  shall  learn 
in  the  next  lesson.  In  the  same  way 
the  New  Testament  combines  Christ's 
intercession  for  us  with  His  sacrificial 
death  (Heb.  7  :  25  ;  9  :  24  ;  i  John  2  :  i, 
2;    Ro.  8:  33,  34). 

To  allude  to  a  feature  of  the  conse- 
cration of  Aaron  and  his  sons,  we  find 
something  particularly  suggestive  in 
their  anointing.  Aaron  was  anointed 
before  the  bloody  sacrifices  were  offer- 
ed, while  his  sons  were  not  anointed 
until  afterward.  And  so,  long  before 
the  cross,  Jesus  was  anointed  with 
the  Holy  Spirit  (John  i  :  33, _  34),  but 
the  disciples,  who  are  the  anti-types  of 
the  sons  of  Aaron,  did  not  receive  that 
anointing  until  after  Jesus  was  glori- 
fied (John  7:39,  R,  v.;    Acts  2). 

Moreover,  Aaron  received  a  greater 
unction  than  his  sons,  the  holy  oil 
being  poured  upon  his  head  and  run- 
ning down  upon  his  beard,  even  to  the 
skirts  of  his  garments  (Psalm  133). 
Compare  John  3  :  34,  (Heb.  i  :  9). 

These  are  hints  of  the  typology  of 
the  Aaronic  priesthood,  of  which  we 
shall  be  learning  more  as  we  proceed, 
and  from  which  we  shall  be  gaining 
richer  apprehensions  of  the  person 
ana  work  of  our  Lord  Jesus  Christ  on 
our  behalf.  For  thus  these  things  have 
been  written  for  our  learning. 

Questions. 

1.  Whom  do  the  ordinary  priests 
typify  ? 

2.  In  what  three  ways  did  Aaron 
typify    Christ? 

3.  What  were  two  chief  duties  of  the 
priest? 

4.  What  New  Testament  epistle 
treats  especially  of  Christ's  priesthood? 

5.  Can  you  quote   i  John  2:1,  2? 

THE  WORK  FULLY  REVEALED 
AND  THE  WORKMEN  CHOSEN 

Chapters  30-31 

I.    The  Altar  of  Incense,  vv.  i-io. 

Of  what  material  and  for  what  pur- 
pose was  it  made  (i)?  Its  size  and 
shape  (2)?  Its  furnishings  (3)?  The 
means  for  its  removal  (4,  5)  ?  Its  lo- 
cation (6)  .''  How  often  and  at  what 
time  was  the  incense  to  be  offered  (i, 
8) .''     What  prohibition  was   placed  on 


74 


EXODUS 


30 :  11-31 :  11 


its  use  (9)?  How  does  v.  lo  bear  on 
"the  iniquity  of  the  holy  things"? 

Although  no  sacrifice  was  offered  on 
the  altar  of  incense  yet  the  worship 
there  was  acceptable  only  because  of 
the  sacrifice  previously  made  at  the 
brazen  altar.  These  two  altars  were 
connected  as  one  by  the  fact  that  the 
live  coals  which  consumed  the  sacri- 
fice on  the  brazen  altar  also  burned  the 
incense  before  the  altar  of  incense. 

This  incense  symbolized  prayer, 
thanksgiving  and  obedience  accepted 
through  the  intercession  of  the  high 
priest.  The  offerer  of  the  sacrifice. 
having  been  reconciled  to  God  at  the 
brazen  altar  and  cleansed  or  sanctified 
as  shadowed  forth  by  the  laver,  soon 
to  be  spoken  of,  is  here  at  the  altar 
of  incense  seen  to  be  accepted  of  God 
and   adoring   Him   in   consequence. 

bee  Ps.  141:2;  I  Tim.  2:8,  and 
especially  Rev.  5:8;    8:3,4. 

The  fact  that  the  altar  was  "before 
the  Lord"  is  significant.  Although  the 
veil  interposed  between  it  and  the  ark, 
nevertheless  God  speaks  of  it_  as  if 
nothing  intervened,  thus  showing  its 
intimate  relation  to  the  ark,  the  mercy 
seat  and  the  divine  presence.  So 
prayer  brings  us  into  closest  com- 
munion with  our  heavenly  Father. 

We  have  spoken  of  the  relation  of 
the  two  altars,  the  significance  of  which 
lies  in  the  fact  that  in  the  brazen  altar 
we  have  Christ  typified  in  His  atoning 
sacrifice,  and  in  the  incense  of  the  gold- 
en altar  we  have  Him  typified  in  His 
intercession.  The  latter  is  thus  seen  to 
be  bound  up  with  and  finding  its  effi- 
cacy in  the  former.  Compare  Ro.  8 : 
?4 ;  Heb.  9 :  25.  Efficaciousness  in 
prayer,  therefore,  is  always  in  con- 
junction with  the  work  of  Christ  for 
us.  In  Rev.  8  incense  was  offered  with 
the  prayers  of  the  saints.  It  is  the 
incense,  therefore,  typifying  Christ's 
intercession,  which  makes  the  prayers 
of  the  saints  acceptable  to  God. 

2.  Support    o£    the    Worship,   w. 

11-16. 

The  numbering  here  referred  to  took 
place  as  recorded  in  Numbers  i  :  3. 
What  accompanied  the  numbering,  and 
how  did  it  become  a  testimony  of  their 
actual  condition  of  guilt  before  God 
(12)?  What  penalty  attached  to  fail- 
ure in  this  case  ?  Amount  of  ransom 
(13)  ?  (The  approximate  value  of  the 
shekel  was  60  cents.)  Upon  whom  did 
the  obligation  rest,  and  upon  what 
scale  (14,  is)?  For  what  purpose  was 
the  money  used  (16)? 

3.  The  Laver,  w.  17-21. 

What  next  was  to  be  made,  of  what 
material   and   for  what  purpose    (18)? 


Where  placed?  What  parts  of  the 
priests'  persons  were  to  be  washed 
(19)?  (Notice  the  word  "thereat,"  in- 
dicating probably  that  water  was  re- 
moved from  the  laver  into  a  smaller 
vessel  for  this  purpose.)  When  (20)  ? 
What  penalty  attached  to  a  failure  to 
comply   (21)  ? 

Ihis  washing  symbolized  the  soul 
purity  of  those  who  might  approach 
God.  See  John  3:5;  Eph.  5  :  25,  26  ; 
'i'itus  3  :  5. 

The  laver  represents  not  the  regener- 
ation of  the  believer  in  Christ  so  much 
as  it  does  his  daily  renewal  in  Christ. 
As  Moorehead  says,  there  is  a  bath 
which  requires  no  repetition,  being  ac- 
cbmplished  once  for  all  (John  13:10, 
R.  v.).  Regeneration  is  never  repeat- 
ed (i  Cor.  6:11,  R.  v.).  But  the  be- 
liever comes  into  daily  contact  with  the 
world's  defilement,  and  is  polluted  by 
his  own  remaining  corruption.  How 
is  he  to  be  kept  clean?  How  is  inter- 
rupted communion  to  be  re-established  ? 
By  washing  the  disciples'  feet  Christ 
gave  an  illustration  of  the  way  in 
which  this  might  be  done.  This  act 
was  a  type  of  His  intercession  on  our 
behalf  continually  (John  13:1-17;  i 
John  2:1). 

This  purpose  is  set  before  us  in  the 
laver,  for  Aaron  and  his  sons  were 
bathed  upon  their  entrance  on  the 
priest's  office,  which  acts  were  not  to 
be  repeated  in  the  same  way  or  for  the 
same  purpose.  Their  acceptance  and 
consecration  in  that  sense  were  final 
and  complete  from  the  beginning.  But 
each  time  they  entered  the  sanctuary 
to  perform  their  office  they  must  wash 
their  hands  and  feet.  It  was  for  this 
the    laver   was    provided. 

So  at  the  altar  our  sin  is  judged 
and  forgiven,  and  at  the  laver  our  sin 
is  washed  away  from  our  persons. 
Jesus  Christ  in  His  atoning  death  and 
prevailing  intercession  is  the  glorious 
anti-type  of  both. 

4.  Bezaleel   and  Aholiab,  vv.  31: 
i-ii. 

These  are  two  of  the  most  interest- 
ing of  the  secondary  characters  in  the 
Old  Testament. 

Ihey  who  did  the  mechanical  work 
on  the  Tabernacle  and  the  garments  of 
the  high  priests — work  so  sacred  and 
important  in  God's  eyes — must  have 
had  the  consciousness  of  His  being 
very  near  to  them,  and  they  to  Him. 
Humanly  speaking,  what  a  nervous 
strain  must  have  been  their  experience 
continually !  Yet  how  did  God  provide 
against  this,  and  at  the  same  time  for 
the  perfect  execution  of  His  will  (3)  ? 

Note  the  lesson  here  of  the  way  God 
provides  for  the  execution  of  His  will 


31 :  12-32 :  29 


EXODUS 


75 


and  His  work  in  the  spiritual  realm. 
Whom  he  chooses  He  anoints  and 
equips  in  every  necessity  for  His  work. 
That  these  two  men  had  the  natural 
gifts  for  such  employment  were  not 
enough,  but  these  gifts  must  be  imbued 
with  power  from  on  high. 

Oh  that  every  preacher,  teacher  and 
Christian  worker  might  appreciate  this, 
and  put  himself  in  that  attitude  before 
God  where  he  might  attain  the  equip- 
ment ! 

5.  The  Sabbath  Law,  vv.  12-17. 

Why  do  you  suppose  his  reference 
to  the  Sabbath  is  found  here  ?  Was  it 
to  prevent  even  so  holy  a  work  as  the 
building  of  the  tabernacle  to  be  done 
on  that  day  ? 

What  does  God  call  the  Sabbath  in 
V.  12?  What  is  meant  by  the  closing 
words  of  V.  \T  {  God  does  not  require 
"rest  and  refreshment"  as  we  do,  but 
may  He  not  experience  "delight  from 
the  accomplishment  of  His  work  and 
the  contemplation  of  its  excellence"? 

6.  The  End  of  Moses'  Mission  on 
the  Mount,  v.  18. 

Note  this  verse  and  compare  it  with 
24:  12.  How  sacred  the  words:  "writ- 
ten with  the  finger  of  God"  !  Certainly 
no  material  finger  is  referred  to,  bu*' 
there  was  a  putting  forth  of  power  for 
the  purpose  which  effected  the  result 
just  the  same. 

Questions. 

1.  What  truth  is  illustrated  in  the 
order  in  which  this  revelation  is  given? 

2.  What  does  the  altar  of  incense 
symbolize  ? 

3.  The  significance  of  the  two  altars? 

4.  The  symbolism  of  the  laver?  And 
the  anointing  oil  ? 

5.  How  does  God  provide  for  the 
execution  of  His  work? 

THE   BREACH  MADE   AND   EE- 

PAIRED 

Chapters   32-33 :  6 

Moses  for  forty  days  has  been  absent 
in  the  mount,  and  to  the  people 
it  seemed  long.  Had  they  forgotten 
the  awe-inspired  sights  and  sounds 
they  had  seen  and  heard?  Had  all  the 
sublime  ana  stirring  events  of  the 
months  since  they  departed  from  Egypt 
been  obliterated  from  their  memory? 
How  can  we  explain  the  folly  into 
which  they  now  fell?  If  we  can  not 
explain  it,  let  us  ask  our  own  hearts  if 
we  know  anything  like  it. 

I.    The  Molten  Calf,  32: 1-6. 

What  demand  was  made  of  Aaron 
(i)?  How  was  their  sinful  impatience 
shown  ?     How  does  the  phrase :    "who 


shall  go  before  us,"  indicate  the  cause 
01  tlieir  impatience?  Describe  Aaron's 
guilt  (2-5).  Does  this  appear  to  have 
been  a  violation  of  the  first  or  the  sec- 
ond   commandment? 

The  idol  was  probably  a  piece  of 
wood  carved  into  the  shape  of  a  calf, 
and  overlaid  with  melted  gold.  The 
model  was  the  bull  worshipped  by  the 
Egyptians.  The  last  words  of  v.  6  re- 
fer to  vinclean  practices  associated 
with  such  worship  among  the  heathen. 

2.  Divine  Wrath,  32:  7-14. 

By  the  use  of  what  pronoun  in  v.  7 
does  God  renounce  leadership  of  the 
people  ?  What  test  of  loyalty  is  put 
to  Moses  in  v.  10?  How  does  he  ap- 
parently ignore  God's  rejection  of  the 
people  in  V.  11  ?  Notice  the  two  strong 
arguments  he  presents  in  his  expostu- 
lation (12,  13).  One  is  God's  honor 
in  the  sight  of  Egypt,  and  the  other 
His  honor  in  the  keeping  of  his  origi- 
nal promise  to  Israel.  But  does  Moses 
excuse  the  sin  of  the  people?  When 
it  says :  "the  Lord  repented,"  does  it 
mean  that  He  had  changeable  feelings 
like  a  man?  Or  should  we  say,  rather 
that  He  acted  on  His  unchangeable 
principle,  always  to  show  mercy  to  the 
penitent? 

3.  Swift  Punishment,  32:15-29. 

Joshua  in  all  probability  had  been 
awaiting  Moses  on  the  mount  outside 
the  cloud  that  enveloped  him,  and 
therefore  had  not  heard  the  communi- 
cation about  the  idolatrous  worship. 
This  doubtless  explains  the  conversa- 
tion in  vv.  17  and  18. 

Observe  what  Moses  did:  (i)  He 
broke  the  two  tablets  of  testimony, 
doubtless  as  emblematic  of  the  breach 
the  sin  of  the  people  had  made  in  their 
covenant  with  God  ;  (2)  he  destroyed 
the  image,  grinding  it  into  power  and 
casting  it  in  the  brook  from  which  they 
were  supplied  with  drink ;  then  did 
they  experience  in  a  physical  sense  the 
bitter  results  of  their  infatuation;  (3) 
he  rebuked  Aaron,  whose  act  was  in- 
excusable (compare  Deut.  9:15-21); 
(4)  he  judged  the  people  through  the 
instrumentality  of  the  sons  of  Levi. 

"Fill  your  hand"  (29)  means,  as  in 
a  previous  lesson,  "consecrate  your- 
selves this  day  unto  the  Lord."  If  it 
seems  strange  that  the  Levites  met  no 
effective  resistance  in  their  righteously 
indictive  work,  an  explanation  may  be 
found  in  that  many  sympathized  with 
them  and  disapproved  of  the  sin  com- 
mitted. Perhaps  also  there  were  many 
indifferent  ones,  who  simply  had  been 
led  away  by  strong  and  wicked  leaders. 
Then,  consider  the  weakening  effect  of 
a   conscience  stricken  by  the  sense   of 


76 


EXODUS 


32 :  30-33 :  23 


sin,   which   must   have   followed   Moses' 
words   and  actions. 

4.     Potent   Intercession,   32:30   to 
33:6. 

Instant  destruction  had  been  stayed, 
but  full  pardon  had  not  been  obtained, 
hence  Moses'  action  in  these  verses. 

Note  the  impassionate  form  of  en- 
treaty in  V.  32.  The  consequences  if 
God  will  not  forgive  their  sin  are  un- 
utterable. He  does  not  name  them. 
He  feels  that  he  could  not  live  or  en- 
joy the  blessings  of  eternity  ifthiswere 
not  done.  Compare  Paul's  words  con- 
cerning the  same  people   (Ro.  9:  1-5). 

What  can  he  mean  by  "the  book 
Thou  hast  written"  ?  How  interesting 
that  phrase  thus  early  in  the  history  of 
revelation !  The  Israelites  were  fa- 
miliar with  a  register  of  families.  Did 
Moses  grasp  by  faith  that  such  a  reg- 
ister of  the  saints  was  to  be  found 
above  ? 

What  divine  principle  concerning  sin 
and  sinners  is  laid  down  in  v.  33  ? 
(Compare    Ezekiel    17:19-23.) 

What  command,  promise  and  warn- 
ing are  found  in  v.  34?  How  does  v. 
3=;  show  that  God  assumes  the  respon- 
sibility for  what  Moses  and  the  Levites 
did?  And  how  docs  it  show  that  the 
people  were  held  responsible  for  what 
Aaron  did? 

i^or  "My  Angel"  of  v.  34  compare 
23  :  20,  and  recall  the  previous  instruc- 
tion that  He  possesses  the  attributes 
and  prerogatives  of  God.  Subsequent 
revelation  will  conclusively  show  Him 
to  be  the  second  Person  of  the  Trinity. 

The  last  clause  of  this  verse  shows 
that  while  "the  intercessor  has  pre- 
vailed, he  has  not  yet  heard  the  word 
of  full  remission."  The  breach  is  re- 
paired, but  the  relationship  with  God 
is  not  yet  what  it  was  before.  The 
next  lesson  shows  how  that  is  brought 
about. 

THE   COVENANT  RENEWED 

Chapters   32 :  7-34 

I.    Moses  Separated  Unto  God,  33: 
7-11. 

The  tabernacle,  or  tent,  here  referred 
to  (7),  was  that  of  Moses,  as  the  Tab- 
ernacle of  the  Lord  had  not  yet  been 
erected.  As  the  Lord  would  no  longer 
manifest  Himself  among  the  people,  it 
was  necessary  thus  to  become  separated 
from  them  if  Moses  was  to  enjoy  such 
intercourse.  (Compare  2  Cor.  6:14- 
18.)  "The  tabernacle  of  the  Congre- 
gation" is  rendered  in  the  Revised 
Version,  "the  tent  of  meeting,"  i.  e.,  the 
place  where  the   Lord   roit  Moses  and 


others     who     in    penitence     and     faith 
gathered  with  him  there. 

In  what  now  familiar  way  did  the 
Lord  manifest  His  presence  with 
Moses  (9)  ?  What  effect  had  this  upon 
the  people  (10)?  How  is  the  Lord's 
loving  kindness  towards  Moses  ex- 
pressed in  v.  II?  Compared  with  v. 
20  it  will  be  seen  that  Moses  did  not 
behold  the  divine  essence,  but  only 
such  a  vision  of  God's  face  as  it  is 
possible  for  men  to  look  upon  and  live. 

2.  Moses'  Interview  with  God,  33: 
12-23. 

What  information  does  he  seek  (12)  ? 
And  what  argument  does  he  use  to  ob- 
tain it  ?  Observe  further  that  he  also 
wants  to  know  God's  "way,"  i.  e..  His 
way  of  salvation  and  leading  for  the 
people  (13).  Moreover,  he  would 
know  God  Himself  better,  to  the  end 
that  he  might  obtain  more  grace.  In- 
creasing grace  always  accompanies  in- 
creasing knowledge  of  God  (2  Peter 
I  :  2).  Observe  the  holy  boldness  with 
which  he  declines  to  relieve  the  Lord 
of  the  responsibility  for  the  people  He 
has  chosen.  He  begs  Him  to  consider 
that  they  are  still  His,  and  that  He 
can  not  thus  break  His  covenant. 
What  startling  faith !  And  how  God 
honors  it !  "The  Angel"  that  shall  go 
with  them  is  the  Angel  of  His  presence 
(Is.  63:9). 

And  what  greater  boon  does  Moses 
ask  (18)  ?  Murphy  has  an  excellent 
paragraph  on  this  verse,  quoted  here 
in  full: 

"To  show  mercy  and  yet  do  justly, 
to  magnify  grace  and  holiness  at  the 
same  time,  to  bestow  a  perpetuity  of 
blessing  on  a  people  wavering  now  and 
again  into  disobedience,  was  a  prob- 
lem that  seemed  to  task  the  highest 
intelligence,  to  transcend  the  ordinary 
ways  of  providence,  and  call  into  exer- 
cise some  inner  and  higher  reaches  of 
the  eternal  mind.  Moved  by  a  wish 
to  do  his  duty  with  intelligence,  Moses 
desires  some  insight  into  this  mystery. 
Feeling  that  it  touches  the  very  center 
of  the  divine  nature,  involves  the  sub- 
limest  manifestations  of  His  glory,  his 
last  and  grandest  petition  is:  'Show 
me  now  Thy  glory.'  " 

And  from  this  point  of  view  what  is 
God's  glory  (10)  ?  An  expansion  of 
this  thought  is  found  in  the  next  chap- 
ter. What  necessary  limitation  must 
be  laid  upon  Moses  in  the  answer  to 
his  request  (20)  ?  The  "face"  of  God 
means  doubtless  His  essential  self, 
the  sight  of  which  would  be  irresistible 
or  insupportable  to  a  finite  being 
tainted  with  guilt  as  man  is.  But  His 
"back"    is    His    averted   self,    that   me- 


34:1-40:1 


EXODUS 


77 


diate   manifestation  which   a   man   may 
see  and  still  live  {23). 

3.  Moses'  Vision  of  the  Glory  of 
God,  34:  i-io. 

Moses  now  returns  to  the  mount  (2). 
What  is  he  to  prepare  and  take  with 
him  (i)?  Who  prepared  the  former 
tables  which  Moses  broke?  (Com- 
pare 31  :  18.)  What  prohibition  is  laid 
upon  him  in  this  instance   (3)  ? 

Mote  carefully  the  proclamation  of 
God's  glory  in  seven  characteristics, 
"three  pairs  referring  to  His  mercy 
and  a  single  one  affirming  His  justice" 
(6,  7). 

If  God  "will  by  no  means  clear  the 
guilty,"  how  can  He  at  the  same  time 
forgive  "iniquity,  transgression  and 
sin"  ?  Only  as  the  guilt  falls  on  a 
voluntary  and  accepted  substitute.  A 
substitute  accepted  by  God  in  the  first 
instance,  and  humbly  and  penitently  re- 
ceived by  the  sinner  when  revealed  to 
him.  It  is  this  which  gives  meaning  to 
all  the  Levitical  sacrifices  of  which  we 
are  soon  to  learn  more,  and  which 
typify  the  person  and  work  of  Him 
whom  God  had  in  mind  from  all  eter- 
nity as  the  bearer  of  human  guilt — His 
Son,  Jesus  Christ,  our  Lord. 

How  is  Moses  affected  by  what  he 
sees  and  hears  (8)  ?  In  what  terms 
aoes  he  repeat  his  intercession  for  the 
people  (9)  ?  How  does  he  identify 
himself  with  them  ? 

Is  Moses'  prayer  heard,  and  the 
covenant  fully  renewed  (10)?  What 
promise  accompanies  it? 

4.  Moses'  Face  Reflecting  the  Vis- 

ion of  God,  34: 11-35. 

The  first  part  of  this  section  is  oc- 
cupied with  the  repetition  and  enforce- 
ment of  certain  admonitions;  (a)  con- 
cerning entangling  alliances  with  the 
idolatrous  nations  of  Canaan  (11-17), 
and  (b)  concerning  the  observance  of 
the  feasts  (18-26).  Note  especially  the 
obligation  imposed  on  the  males  in  v. 
22,  and  the  provision  for  their  com- 
fort in  the  promises  in  v.  24,  last  half. 
Note  further  the  second  command  to 
Moses  to  "write"  what  he  had  heard 
(27).  This  writing  doubtless  includes 
the  record  of  his  present  interview 
with    God,    but    from    Deut.    10:4    we 


learn  that  it  was  God  Himself  who 
wrote  the  ten  commandments  again  on 
the  two  tables  which  Moses  had  pre- 
pared. 

How  is  Moses'  appearance  described 
in  v.  29  ?  The  word  "shone"  might  be 
rendered  "sent  forth  beams"  or 
"horns,"  which  explains  why  some  of 
the  old  artists  show  Moses  with  horns 
of  light.  How  did  this  extraordinary 
lustre  affect  the  people  (30)  ?  How  is 
the  word  "till"  of  v.  33  translated  in 
the  Revised  Version  ?  What  a  con- 
spicuous sign  this  was  of  Moses'  ac- 
ceptance with  God  and  his  authority 
over  the  people !  And  how  it  must 
have  demonstrated  to  the  latter  their 
utter  unpreparedness  as  yet  for  any 
higher  manifestations  of  the  divine 
glory  than  what  they  had  already  re- 
ceived. Compare  2  Cor.  3  :  7-18,  in  the 
Revised  Version. 

THE  TABEENACLE  EEECTED 

Chapters  35-40 

The  closing  chapters  of  this  book 
give  in  detail  the  execution  of  the  plan 
of  the  Taberflacle  previously  revealed. 
In  the  first  we  are  told  of  the  offerings 
the  people  made  for  the  work,  in  the 
next  four  the  progress  of  the  building 
is  recorded,  and  in  the  last  we  have 
the  completion  and  acceptance  of  the 
whole  on   God's  part. 

Note  (i)  that  an  important  prin- 
ciple in  the  gifts  was  the  willingness 
of  those  who  gave  (35 : 5)  ;  (2)  the 
women  contributed  as  well  as  the  men 
(35  :  22)  ;  (3)  their  liberality  ex- 
ceeded the  necessity  (36 :  5,  6)  ;  (4) 
the  sum  total  was  very  large  (38  :  24- 
29),  so  large,  that  although  the  people 
were  laborers  in  Egypt  for  the  most 
part,  yet  they  must  have  had  much 
wealth.  We  should  remember,  too,  the 
contribution  the  Egyptians  made  to 
them  as  they  departed. 

When  was  the  Tabernacle  to  be  set 
up  (40 :  I,  2)  ?  How  long  was  this 
after  they  had  left  Egypt  (5:  17)?  in 
what  manner  did  God  set  His  seal  of 
approval  on  the  work  (40  :  34)  ?  What 
indicates  that  the  cloud  now  rested 
permanently  on  the  Tabernacle  (40 : 
36)? 


78 


LEVITICUS 


LEVITICUS 


INTKODUCTOEY 

1.  The  Place  and  Plan  of  the  Book. 

How  does  the  opening  verse  of  this 
book  show  its  close  connection  with 
the  preceding  book?  This  connection 
is  seen  among  all  the  books  of  the 
Pentateuch,  and  not  only  shows  that 
they  are  placed  in  proper  order  for  an 
intelligent  grasp  of  their  history  and 
meaning,  but  also  that  their  spiritual 
use  and  purpose  should  be  appre- 
hended in  the  same  order. 

As  Hubert  Brooke  suggests,  they 
form  the  A  B  C  of  religious  knowledge, 
(jenesis  represents  the  first  lesson  of 
man's  lost  estate.  Exodus  unfolds  the 
second  step  of  the  divine  redemption 
and  way  of  salvation,  while  Leviticus 
provides  the  immediate  consequence  of 
those  two  steps  in  the  revelation  of 
GoQs  way  of  holiness  and  commun- 
ion. 

Mr.  Brooke  truly  says  that  the 
practical  purpose  of  Leviticus  can 
never  be  tested  in  any  life  unless  the 
lessons  of  Genesis  and  Exodus  have 
been  mastered.  Only  as  we  learn  that 
we  are  lost  souls  do  we  desire  redemp- 
tion, which  IS  the  central  topic  of 
Exodus  following  the  revelation  of  the 
former  in  Genesis.  And  so  is  the  next 
step  as  personal  as  these  two.  When 
the  lesson  of  Exodus  is  experienced, 
when  God's  redemption  is  yours,  and 
you  thus  are  His,  then  only  are  you 
prepared  for  the  lesson  of  Leviticus, 
i  his  book  is  entirely  occupied  with 
the  condition  of  those  who  are  re- 
ueemed  and  brought  nigh  to  God,  and 
for  all  others  it  is  a  closed  book  so  far 
as  its  spiritual  apprehension  is  con- 
cerned. 

2.  The   Divine   Authority   of   the 

Book. 

How  does  the  first  verse  show  the 
divine  authority  of  what  follows?  And 
also  the  human  authorship? 

Ihere  are  twenty-seven  chapters  in 
this  book,  and  in  these  chapters  a  simi- 
lar formula  to  that  employed  in  v.  i 
recurs  fifty-four  times.  How  does  this 
strengthen  the  claim  of  the  Mosaic  au- 
thorship of  Leviticus?  Indeed,  while 
all  Scripture  is  given  by  inspiration  of 
Goa  yet  this  portion  of  it  records  more 
of  the  exact  words  of  God  than  any 
other  in  the  Bible. 

Of  course  it  is  not  necessary  to 
affirm     that     Moses     wrote     absolutely 


every  word  as  we  now  have  it,  and  we 
may  admit  that  different  sections  of 
the  book  may  have  been  combined  in 
their  present  form  by  inspired  men  at 
a  later  day.  But  nevertheless  in  a  true 
and  proper  sense  Moses  is  the  human 
author.  Observe  how  Christ  corrobo- 
rates this  statement  in  Matt.  8  :  4,  com- 
pared with  Leviticus  14:3,  10;  and 
John  7 :  22,  23  compared  with  Leviti- 
cus 12:3. 

3.  The  Meaning  of  the  Book  for 

Israel. 

It  is  not  to  be  supposed  that  Israel 
understood  the  full  significance  of 
Leviticus  as  we  understand  it.  Its 
meaning  or  purpose  for  them  was,  as 
Kellogg  says,  "to  furnish  a  code  of 
laws  for  their  well-being,  physical, 
moral  and  spiritual,  and  to  prepare 
them  for  the  coming  of  the  Messiah." 

If  Israel  was  to  be  a  blessing  to  all 
the  other  nations,  as  we  have  seen, 
then  Israel  must  for  this  purpose  be 
separated  from  all  the  other  nations. 
This  separation  was  to  be  effected  by 
a  revelation  to  her  of  the  holiness  of 
God,  and  this  revelation  is  made  in  the 
system  of  sacrifices  which  Leviticus  re- 
veals, as  well  as  in  the  precepts  of  the 
law,  and  the  enactment  of  penalties. 

The  way  Israel  was  to  be  prepared 
for  the  Messiah  was  by  suggesting  to 
her  the  thought  of  redemptive  mercy 
to  be  revealed,  which  was  suggested  by 
the  conviction  that  the  blood  of  bulls 
and  goats  never  could  remove  sin 
(Heb.  10  :  4).  In  the  interpretation  of 
this  book  we  are  always  to  distinguish 
between  its  historical  intention  for 
Israel  and  its  typical  meaning  for  us. 

4.  The  Meaning  of  the  Book  for 

Us. 

This  book  is  of  great  value  to  Chris- 
tians, containing  five  distinct  revela- 
tions of  the  first  importance,  Kellogg 
defines  them :  (a)  the  character  of 
God ;  (b)  the  fundamental  conditions 
of  true  religion ;  (c)  the  principles 
that  should  guide  human  legislators ; 
(d)  the  work  of  Christ ;  (c)  the  proph- 
ecies in  types  of  things  to  come  in  the 
kingdom  of  Christ. 

It  reveals  the  character  of  God  by 
showing  us  His  holiness,  His  intoler- 
ance of  sin,  and  His  mercy  to  the  pen- 
itent. 

It  teaches  us  the  fundamental  truths 
of  true  religion  by  showing  the  need  of 


Ch.  1 


LEVITICUS 


79 


a  mediator  with  a  propitiatory  sacrifice 
•*or  (Heb.  9  :  22). 

It  reveals  the  right  principles  of 
human  legislation  concerning  civil  gov- 
ernment and  religion,  capital  and  labor, 
landholding,  the  social  evil  and  cog- 
nate matters. 

It  reveals  the  work  of  Christ  by  ex- 
hibiting the  way  of  salvation  through 
atonement,  and  showing  the  present 
and  future  position  of  the  believer  in 
His  name,  in  this  book  Christ  is  the 
offerer  of  sacrifice,  He  is  the  offering, 
and  He  the  priest  or  mediator  who 
presents  the  offering.  Thus,  as  Jukes 
affirms,  Leviticus  reveals  the  work  of 
Christ  differently  from  any  other  Old 
Testament  book. 

How  wonderful  as  we  thus  think  of 
Christ  in  this  threefold  way  !  As  the 
offerer  He  is  the  one  who  became  man 
to  meet  God's  requirements.  As  the 
offering  He  is  the  victim  in  His  char- 
acter and  work,  by  which  atonement 
was  made  for  man.  As  the  priest  He 
is  the  officially  appointed  intercessor 
who  brings  man  to  God. 

finally,  this  book  reveals  things  to 
come  in  the  kingdom  of  Christ  by 
showing  us  in  the  Day  of  Atonement 
(c.  16)  a  type  of  the  entering  into  the 
heavens  of  our  great  High  Priest.  In 
the  feast  of  trumpets  we  have  His 
coming  again  and  the  ingathering  of 
the  full  harvest  of  redemption.  In  the 
sabbatic  and  jubilee  years  we  have 
foreshadowed  the  millennial  blessing 
which  follows  His  second  coming. 

5.    The  Outline  of  the  Book. 

Leviticus  might  be  called  the  book  of 
the  laws- — not  law,  but  lan's.  The 
whole  of  the  Pentateuch  (the  first  five 
books  of  the  Bible)  is  called  "The 
Book  of  the  Law."  But  Leviticus  is 
distinctly  the  book  of  the  laws,  in  that 
it  gives  laws  in  detail  for  the  govern- 
ment of  the  priests  in  the  regulation 
of  the  morals  and  worship  of  the  peo- 
ple. 

With  this  thought  in  mind,  the  fol- 
lowing is  a  suggested  outline  of  the 
book : 

1.  The   law   of  the   offerings,    i    to   7. 

2.  The  law  of  the  priests,  8  to  10. 

3.  The  law  of  purity,   11  to  15. 

4.  The  law  of  the  Day  of  Atonement, 
16. 

5.  The  law  of  holiness,  17  to  22, 

6.  The  law  of  the  feasts,  23. 

7.  The  law  of  the  sabbatic  year  and 
the  jubilee,  25. — Synthetic  Bible  Stud- 
ies, 

Questions. 

I.  State  the  spiritual  and  evangelical 
relations  of  the  first  three  books  of  the 
Bible. 


2.  To  what  class  of  persons  does  the 
spiritual  teaching  of  Leviticus  apply? 

3.  What  distinction  has  this  book 
with  reference  to  the  doctrine  of  in- 
spiration ? 

4.  What  was  its  historical  applica- 
tion to  Israel? 

5.  How  was  God's  holiness  im- 
pressed on  the  nation? 

6.  How  was  she  prepared  for  the 
coming  of  the  Messiah? 

7.  What  distinctive  value  has  this 
book  for  Christians? 

8.  How  does  it  reveal  Christ? 

9.  How  does  it  reveal  things  to 
come  ? 

10.  Can  you  name  the  seven  great 
"laws"   it   contains. 

THE  BURNT  OFFERING 
Chapter  1 

There  are  five  offerings  in  cc.  i  to 
7,  and  these  five  include  all  the  offer- 
ings and  sacrifices  referred  to  in  the 
history  of  Israel.  It  will  simplify  mat- 
ters if  we  remember  this.  Sometimes 
offerings  are  presented  for  the  priest 
himself,  sometimes  for  the  nation,  a 
ruler  of  the  nation,  or  a  common  in- 
dividual ;  sometimes  the  oft'ering  is  a 
bullock,  sometimes  a  sheep,  a  goat,  a 
turtle  dove,  or  a  pigeon ;  but  in  any 
case,  it  is  always  one  of  these  five 
oft'erings.  In  c.  7,  for  example,  refer- 
ence is  made  to  offerings  for  vows, 
thanksgiving  offerings  and  voluntary 
oft'erings,  but  these  are  all  simply  dif- 
ferent aspects  of  one  of  the  five, 
namely,  the  trespass  offering. 

It  should  not  be  supposed,  that  these 
offerings  in  themselves  satisfied  God 
(Heb.  10:4),  but  their  importance  lay 
in  what  they  symbolized,  namely,  the 
person  and  work  of  the  Lord  Jesus 
Christ. 

_  These  five  offerings,  again,  may  be 
divided  into  three  kinds.  The  first  two 
(that  is,  the  burnt  and  the  meal  oft'er- 
ings) are  forms  of  dedication  by  which 
the  surrender  of  the  offerer  to  God's 
perfect  service  is  expressed.  The  third 
(the  peace  offering)  is  really  an  offer- 
ing of  thanksgiving  by  which  the 
ott'erer  expresses  his  praise  to  God  and 
communion  with  Him.  The  last  two 
(the  sin  and  the  trespass  offerings)  are 
those  of  expiation,  and  deal  with  the 
removal  of  sin  and  pardon  of  its  guilt. 
The  order  in  which  these  five  are  re- 
vealed here  is  not  that  in  which  Israel 
presented  them,  but  in  their  actual  use 
the  sin  and  trespass  offerings  came  first. 
Then  in  the  consciousness  that  sin  was 
put  away  and  pardon  secured  through 
those  offerings  the  burnt  and  meal  of- 
ferings   followed,    by    which    their    de- 


80 


LEVITICUS 


Ch.  1 


sire  to  devote  themselves  to  God  wholly 
for  His  service  was  expressed.  Lastly, 
in  the  peace  of  a  cleansed  conscience 
and  a  surrendered  life  the  peace  offer- 
ing was  presented,  expressing  fellow- 
ship and  communion  with  God.  See  2 
Chron.  29:21-31  for  an  illustration  of 
the  order  in  which  the  offerings  were 
presented.      (Hubert  Brooke.) 

The  Burnt  Offering. 

Which  offering  is  first  referred  to 
(3)  ?  It  is  probably  called  the  burnt 
oifering  from  a  Hebrew  word  which 
means  "that  which  ascends."  It  is  dis- 
tinguished from  the  other  offerings,  in 
that  the  whole  of  it  was  consumed 
upon  the  altar,  and  none  of  it  was 
eaten  by  either  the  offerer  or  the  priest. 
The  typical  significance  of  this,  to 
quote  Kellogg,  is  as  follows  :  (a)  it  ac- 
knowledged God's  claim  for  the  perfect 
services  and  entire  devotedness  of  the 
offerer;  (b)  it  acknowledged  that  the 
offerer  was  destitute  of  that  service  and 
devotodness,  and  hence  presented  a  sub- 
stitute in  his  stead;  (c)  it  acknowl- 
edged that  the  absence  of  this  service 
and  devotedness  involved  guilt  and  de- 
served death,  hence  the  slaying  of  the 
substitute;  (d)  it  acknowledged  that 
because  no  such  service  and  devoted- 
ness was  found  in  the  offerer  he  needed 
an  offering  to  be  wholly  accepted  in 
his  place  as  a  sweet  savor  to  God. 

How  is  the  acknowledgment  of  (d) 
expressed  in  the  first  specification  of 
the  burnt  oft'ering  (3)?  What  class  of 
victim  is  referred  to  here?  Of  what 
sex  and  quality  must  it  be  ?  We  thus 
see  that  God  claims  the  best  as  to 
strength,  energy  and  perfectness  (com- 
pare Mai.  I  :  8,  13).  Christ  is  the  only 
and  absolutely  perfect   One. 

What  other  kinds  of  victims  might 
be  used  in  the  burnt  offerings  (10,  14}  ? 
It  is  difficult  to  say  why  these  varie- 
ties were  permitted.  Some  think  they 
represent  consideration  for  the  poor, 
who  might  be  unable  to  present  those 
more  costly ;  others  say  they  represent 
different  aspects  of  Christ,  as  (for  ex- 
ample) service  in  the  case  of  the  bul- 
lock, submission  in  the  case  of  the 
lamb,  mourning  innocence  in  the  case 
of  the  dove :  while  others  that  they 
represent  different  degrees  of  faith  or 
apprehension  of  Christ  on  the  part  of 
believers,  some  being  more  feeble  than 
others  in  their  apprehension  of  Christ, 
having  only  a  partial  recognition  of 
what  He  has  done  or  what  He  is  to 
them. 

The  Ritual  of  the  Burnt  Offering. 

Seven    features    constitute   the    ritual 
of  the   burnt   offering,   as   follows : 
The  presentation,  v.  3. 


The  laying  on  of  hands,  v.  4. 

The  slaying  of  the  victim,  v.  5. 

The  sprinkling  of  the  blood,  v.  5. 

ihe  separating  of  the  pieces,  v.  6. 

Ihe  washing  of  the  pieces,  v.  9. 

The  burning  of  the  whole,  v.  9. 

Concerning  the  presentation,  who 
was  obliged  to  make  it  (2)  ?  That  the 
offerer  should  do  this  was  doubtless  to 
represent  his  individual  confession  of 
his  need,  his  individual  acceptance  of 
God's  way  of  salvation,  and  his  indi- 
vidual recognition  of  the  excellency  of 
his  offering.  The  Revised  Version 
adds  a  thought  to  v.  3  namely,  that  the 
offerer  is  to  present  his  offering  in 
order  that  he  may  be  accepted.  In 
other  words,  it  is  not  enough  for  a 
man  to  praise  God,  or  even  seek  to 
serve  Him,  until  he  first  is  accepted  be- 
fore God,  and  for  this  acceptance  of 
himself  he  requires  a  propitiatory  of- 
fering. God  is  thus  satisfied  by  the 
perfectness  in  the  offering.  In  the  sin 
offering  the  atonement  is  for  sin  and 
not  acceptance,  but  here  in  the  burnt 
offering  the  worshiper  comes  without 
sin.  That,  therefore,  which  he  offers 
is  received  as  a  sweet  savor  by  the 
Lord  (Eph.  5  :  2),  and  on  the  ground 
of  it  the  service  of  the  offerer  is  re- 
ceived. Note,  where  the  offering  was 
to  be  presented,  namely,  at  the  door 
of  the  Tabernacle.  This  not  only  to 
guard  against  idolatry  in  groves,  or  to 
compel  men  to  worship  as  God  ap- 
pointed, but  to  provide  for  publicity. 
See   Matt.    10:32;    Ro.    10:9,    10. 

ihe  laying  on  of  hands  (4)  is  in- 
structive. The  act  implied  the  identi- 
fication of  the  offerer  with  the  offering 
not  only,  but  also  the  transfer  of  his 
obligation  of  guilt  to  it  as  his  substi- 
tute. What  expression  in  this  verse 
proves  that  the  offering  was  in  his 
stead?  Compare  Lev.  16:21;  Num- 
bers 8-1 1,  R.    v. ;    I   Peter  1:24. 

Who  should  kill  the  victim,  the 
offerer  or  the  priest  (5)  ?  The  fact 
that  the  offerer  did  this  signifies  each 
individual's  responsibility  for  his  own 
sin. 

But  who  sprinkled  the  blood  ?  That 
the  priest  should  do  this  shows  _  us 
Jesus  presenting  our  offering  of  Him- 
self before    God. 

The  flaying  and  cutting  were  done 
by  the  offerer  (6).  Some  would  say 
that  this  was  to  render  the  parts  more 
convenient  for  burning,  but  others  that 
it  signifies  a  minute  appreciation  on  the 
part  of  the  offerer  of  the  excellency  of 
his  offering.  The  application  of  this  to 
the  believer  on  Christ  is  clear. 

The  burning  of  the  whole  is  im- 
portant, since  it  signifies  the  ascending 
of  the  offering  in  consecration  to  God, 
and  His  acceptance  of  it   (9:24).     As 


Ch.  2 


LEVITICUS 


81 


He  taught  the  Israelites  that  complete 
consecration  to  God  is  essential  to  right 
worship,  so  He  teaches  us  that  Christ 
represented  us  in  perfect  consecration 
and  surrender  (John  17:19;  Ro.  5: 
19;  Heb.  10:5-10).  He  died  that  we 
might  not  die,  but  it  does  not  follow 
that  since  He  was  consecrated  for  us 
we  need  not  be  consecrated.  This  will 
be  referred  to  later,  but  just  now  ex- 
amine Ro.  12:1. 

Questions. 

1.  How  many  offerings  are  included 
in  "the  Law  of  the  Oiferings"? 

2.  What   do   they  symbolize? 

3.  Name  them,  and  describe  their 
meaning. 

4.  In  what  order  did  Israel  present 
them  ? 

5.  What  spiritual  acknowledgments 
were  involved  in  the  burnt  offering? 

_  6.  Name    the    seven    features    of    its 
i-itual. 

7.  State  the  spiritual  significance  of 
the   presentation. 

8.  Do  the  same  for  the  laying  on  of 
hands. 

9.  Who  killed  the  victim,  and  what 
did  it  signify? 

10  What  was  signified  by  the  burn- 
ing? 

THE  MEAL  AND  PEACE  OFFEE- 
INGS 

Chapters  2-3 

Tiie  Meal  Offering,  c.  2. 

We  call  the  second  offering  the 
"meal"  instead  of  the  meat  offering, 
following  the  Revised  Version.  The 
burnt  and  meal  offerings  really  belong 
together.  They  are  both  offerings  of 
consecration,  and  when  the  one  was 
presented  the  other  followed  as  a  kind 
of  appendage  (see  Lev.  23:  12,  13,  18; 
Num.  28:7-15;  Judges  13:19;  Ezra 
7:17;    etc.) 

We  have  seen  that  the  burnt  offering 
was  entirely  consumed  upon  the  altar 
as  expressive  of  the  entire  consecra- 
tion of  the  one  who  offered  it,  and 
God's  acceptance  of  it  as  a  sweet 
savor  to  Him.  In  this  it  typifies 
Christ  who  is  the  only  perfect  life  of 
consecration,  and  who  has  been  ac- 
cepted by  God  on  behalf  of  all  who  put 
their  faith  in  Him.  This  aspect  of 
the  sacrifice  of  Christ  is  indicated  in 
Eph.  5  :  2  and  John  6  :  38. 

The  meal  offering,  composed  mainly 
of  fine  flour,  is  generally  taken  to 
represent  a  consecrated  life  in  its  use 
for  mankind,  since  flour  is  the  uni- 
versal food  of  man.  It  is  a  fact  that 
God  habitually  uses  for  Flis  service 
among   men   the    lives    and   powers    of 


those  who  are  truly  dedicated  to  Him, 
and  this  seems  expressed  in  the  fact 
that  the  burnt  offering  always  had  the 
meal  offering  attached  to  it.  Our 
Lord's  life  represents  this  consecra- 
tion in  such  places  as  Matt.  10:28 
and  Acts  10:38,  and  is  a  consecra- 
tion to  God  for  the  service  of  man- 
kind, which  He  offered  and  God  ac- 
cepted on  behalf  of  all  who  put  their 
faith   in   Him. 

Varieties  in  the  Offering. 

It  will  be  seen  that  there  are  certain 
varieties  of  the  meal  offering.  The 
first  is  referred  to  in  vv.  1-3,  whose 
substance  was  fine  flour,  oil  and  frank- 
incense. What  parts  and  portion  of 
the  offering  was  to  be  taken  out  by 
the  offerer  to  be  presented  unto  the 
Lord  (2)  ?  To  whom  did  the  remain- 
der belong  for  their  use   (3) ? 

The  second  is  referred  to  in  vv. 
4-10,  and  contains  the  same  substance 
except  the  frankincense,  the  distinc- 
tion being  that  the  offering  is  baked 
in  the  oven,  or  in  a  pan,  and  the 
priest  rather  than  the  offerer  removes 
the  Lord's  portion. 

The  third  is  alluded  to  in  vv.  14-16, 
and  consists  of  what  substance?  How 
was  it  to  be  prepared  ?  What  is  in- 
cluded in  this  class  which  was  omitted 
from  the  second  class? 

In  vv.  11-13  reference  is  made  to 
articles  that  were  prohibited  from  the 
meal  offering,  and  one  was  particu- 
larly prescribed.  Name  those  pro- 
hibited, and  that  prescribed  ?  Leaven 
and  honey  represent  uecay  and  cor- 
ruption, the  first-named  being  the 
type  of  evil  recognized  as  such,  and 
the  second,  evil  that  is  unrecognized 
because  it  has  earthy  sweetness  in  it. 
Both  kinds  of  evil  were  absent  in 
Jesus  Christ,  and  the  perfection  of  the 
type  necessitates  their  absence  in  it. 
As  to  salt,  it  is  the  symbol  of  incor- 
ruption   (Matt.   5:13;    Mark  9:50). 

Taking  the  offering  as  a  whole,  it  may 
be  said  to  symbolize  His  fulfilment  on 
our  behalf  of  the  second  table  of  the 
law,  just  as  the  burnt  offering  symbol- 
izes His  fulfilment  on  our  behalf  of 
the  first  table.  Of  course,  in  fulfilling 
the  first  He  fulfilled  the  second,  but  in 
the  burnt  offering  the  one  thought  pre- 
dominates and  in  the  meal  offering  the 
other  thought.  To  quote  Moorehead : 
"In  the  burnt  offering  Christ  is,  repre- 
sentatively, man  satisfying  God  and 
giving  Him  what  belongs  to  Him, 
while  in  the  meal  offering  He  is,  repre- 
sentatively, man  satisfying  man  and 
giving  him  what  belongs  to  him  as  an 
offering  to  the  Lord.  The  burnt  of- 
fering   represents    His    life    Godward, 


LEVITICUS 


Ch.  3 


and    the    meal    offering    His    life    man- 
ward." 

2.     The  Peace  Offering,  c.  3. 

The  data  for  the  law  of  the  peace 
offering  are  found  by  comparing  c.  3 
with  the  following  passages:  7:  11-34; 
iq:S-8;  22:21-25.  We  put  them  all 
together,  in  this  lesson  that  the  stu- 
dent may  obtain  a  complete  view  of  the 
whole.  There  are  certain  features  of 
this  offering  which  differ  from  the 
others : 

(i)  The  objects  offered.  The  peace 
offering  might  be  a  female  (i),  the  ex- 
planation for  which  may  be  that  the 
ettects  of  the  atonement  are  contem- 
plated rather  than  the  act  itself. 
Furthermore,  no  turtle  dove  or  pigeon 
was  permittea,  the  explanation  for 
which  may  be  that  as  the  offering  was 
connected  with  a  sacrificial  meal  of 
which  several  partook,  a  small  bird 
would  be  insufficient. 

(2)  The  Lord's  portion  consisted 
chiefly  of  the  fat  (3-5),  the  richest 
portion,  symbolizing  that  the  best  be- 
longs to  Him.  Kellogg  calls  atten- 
tion to  the  fact  that  the  eating  of  the 
fat  of  all  animals  was  not  prohibited, 
but  only  those  used  in  sacrifice,  and 
in  these  only  when  they  were  being 
so  used.  The  prohibition  of  the  eat- 
ing of  blood,  however,  applied  to  all 
animals  and  always  (17:10-12).  The 
peace  offering  was  to  be  consumed 
upon  the  burn  offering  (s),  thus  sym- 
bolizing that  the  peace  it  typified  was 
groanded  upon  the  fact  of  atonement 
and  acceptance  on  the  part  of  the 
offerer.  The  peace  offering  usually 
followed  the  meal  offering  (see  the 
details  in  the  dedication  of  Aaron,  c. 
8,  and  those  of  the  Day  of  Atonement, 
c.   16). 

(3)  By  turning  to  7 :  28-34  it  will 
be  seen  that  certain  parts  of  the  peace 
oft'ering  belonged  to  the  priests.  The 
waving  of  these  parts  back  and  forth, 
and  the  heaving  of  them  up  and  down, 
were  a  token  of  their  dedication  to 
God  first,  and  their  being  received 
back  again  from  Him  by  the  priests. 

By  comparison  of  r'-'^S,  22:29-30 
and  parallel  places,  it  will  be  seen  that 
the  offerer  himself  had  for  his  portion 
all  that  remained.  It  also  will  be  seen 
that  he  was  at  liberty  to  invite  his 
friends  to  the  feast,  which  must  always 
be  eaten  at  the  sanctuary  and  which 
was  an  occasion  of  joy  (Deut.  12:4-7, 
17,  18).  The  only  condition  for  par- 
taking of  the  feast  was  that  of  cere- 
monial cleanness  (7:20,  21). 


The  Significance  of  the  Offering. 

The  meaning  of  "peace"  in  this  case 
includes  not  only  tranquility  of  mind 
based  on  a  cessation  of  hostilities 
(that  is,  a  mere  negative  peace),  but 
positive  joy  and  prosperity.  Quoting 
Moorehead,  three  propositions  define 
it :  "Peace  tvith  God,  Ro.  5:1;  the 
peace  of  God,  Phil.  4:7;  and  peace 
from  God,  i  Cor.  i  :  3,  conceived  of  as 
flowing  into  our  hearts." 

The  feast,  therefore,  is  an  expres- 
sion of  friendship  and  fellowship  grow- 
ing out  of  the  fact  that  the  breach  be- 
tween man  and  God  has  been  healed 
by  His  grace.  The  Israelite,  who 
represents  the  Christian  saint,  is  seen 
to  be  enjoying  a  feast  with  God,  where 
God  Himself  is  the  host  rather  than 
the  offerer.  God  first  accepts  the  vic- 
tim in  expiation  of  sin  and  then  gives 
it  back  for  the  worshiper  to  feast  upon 
with  Himself.  Moreover,  the  feast  is 
held  in  God's  house,  not  in  that  of  the 
offerer,  emphasizing  the  fact  that  God 
is  the  host.  Of  course  Christ  is  the 
offering  represented  here,  whose  blood 
is  shed  for  our  guilt  and  to  bring  us 
into  reconcileQ  relation  with  God,  and 
who  Himself  then  becomes  the  meat 
by  which  we  who  are  reconciled  are 
thereafter    sustained     (John    6:51-58). 

Keep  in  mind  that  this  is  a  joint  re- 
past in  which  all  three  partake.  God, 
the  priest  and  the  offerer.  It  there- 
fore represents  our  fellowship  with 
the  Father,  and  with  riis  Son  Jesus 
Christ  (i  John  1:3).  Remember  also 
that  cleanness  is  the  condition  (i  John 
1:9).  An  Israelite  might  remain  such 
and  be  unclean,  but  he  could  hold  no 
feast  and  enjoy  no  communion  with 
God  while  in  that  condition.  The  ap- 
plication to  Christians  is  very  plain  (i 
Peter   i  :  13-16). 

Questions. 

1.  By  what  name  is  the  first  of  these 
offerings  known  in  the  King  James 
Verson? 

2.  Give  the  distinction  between  the 
burnt  and  meal  offering  as  to  the 
scope   of   consecration. 

3.  What  do  honey  and  leaven  sym- 
bolize ? 

4.  Where  was  the  peace  offering  con- 
sumed, and  why? 

5.  What  did  the  waving  and  heaving 
mean  ? 

6.  What  is  the  meaning  of  peace  in 
this  case  ? 

7.  What  is  the  idea  of  the  peace 
offering? 

8.  Can  you  quote  i  John  1:3? 


Chs.  4-7 


LEVITICUS 


83 


SIN  AND  TKESPASS  OFFEEINGS 
Chapters  4-7 

I.     The  Sin  Offering. 

The  data  for  the  sin  offering  will 
be  found  in  4  :  1-35,  5  :  1-13  and  6 :  24- 
30. 

I.  As  to  the  name  of  this  offering,  it 
will  be  seen  that  "sin"'  is  mentioned 
here  for  the  first  time  in  connection 
with  the  law  of  the  offerings.  The  idea 
of  sin  is  included  in  the  others,  but  it 
was  not  the  predominating  idea  as  it  is 
here.  There  was  atonement  for  sin 
in  the  other  offerings,  but  rather  for 
sin  in  mans  nature  than  the  actual 
transgression  in  his  life,  while  here  the 
latter  is  brought  into  view.  In  He- 
brew the  same  word  applies  for  "sin" 
and  "sin  offering"  as  though  the  two 
were  completely  identified,  or  as 
though  the  offering  were  so  charged 
with  sin  as  to  itself  become  sin.  In 
this  connection  read  Ro.  8:3,2  Cor. 
5:21  and  Gal.  3 :  14  to  see  how  this 
was  also  true  in  our  substitute,  Jesus 
Christ.  Another  matter  of  interest  is 
that  while  the  preceding  offerings  were 
all  known  more  or  less  in  other  na- 
tions and  before  the  time  of  Moses, 
this  offering  is  entirely  new  and  origi- 
nal with  Israel.  This  shows  that  Israel 
enters  on  a  new  stage  of  existence  in 
the  sense  that  as  a  nation  she  has  a 
truer  conception  of  sin  and  the  need 
of  expiation  than  the  other  nations 
that  received  no  special  revelation  from 
God. 

For  evidence  that  the  other  offer- 
ings existed  before  Moses  and  were  not 
confined  to  Israel  compare  Gen.  31  :  54 ; 
Ex.  18:12;  32:6,  I  Cor.  10:6,  etc. 
Kellogg,  remarks  that  this  should 
strengthen  our  faith  as  showing  man's 
natural  sense  of  spiritual  need  and  de- 
sire for  fellowship  with  God,  and  also 
as  pointing  back  to  an  original  reve- 
lation from  God  to  man  on  the  whole 
subject.  God  thus  seems  to  have  based 
the  Mosaic  ordinances  upon  His  ear- 
lier revelations  to  man,  correcting 
them  where  they  had  been  corrupted, 
and  adding  to  them  where  it  was  nec- 
essary to  the  progress  of  revealed 
truth. 

2.  Passing  from  the  name  of  this 
offering  to  its  nature,  what  kind  of  sin 
is  referred  to  in  4:2?  This  shows 
that  while  ignorance  might  palliate  it 
could  not  remove  the  guilt  of  sin  ;  sin 
is  sinful  whether  it  be  recognized  by 
the  sinner  or  not,  and  requires  atone- 
ment just  the  same.  Compare  Ps.  19: 
12;    I  Cor.  4:4,  R.  V. 

3.  Observe  the  different  sections  of 
this  law.     What  class  of  persons  are 


first  referred  to  (3-12)?  After  the 
priests,  who  are  mentioned  (13-21)  ? 
The  congregation  of  Israel  means  the 
nation.  What  is  the  third  class  speci- 
fied (22-26)  ?  The  fourth  class  (4  :  2y 
to  5  :  13)  ?  In  c.  5  prescriptions  were 
maae  for  the  common  people  (a)  as  to 
the  nature  of  the  offense  (i-s)  and  (b) 
as  to  the  nature  of  the  offerings  (6- 
13).  In  regard  to  these  the  higher  the 
rank  of  the  offerer  the  more  costly 
must  _  be  his  offering,  expressing  that 
guilt  is  proportionate  to  privilege  (com- 
pare I  Kings  11:9;  James  3:1). 
Note  the  responsibility  for  sin  on  the 
part  of  whole  communities  (compare 
here  Ps.  2;  Rev.  2  and  3).  It  is  just 
as  important  to  note  also  that  no  one 
can  be  overlooked,  however  obscure. 
God  demands  from  and  provides  an 
oft'ering  for  the  poorest  and  the  need- 
iest (5:  11-13). 

_4._  In  this  offering,  where  was  the 
victim  to  be  burned  (12-21)?  To 
make  the  burning  without  the  camp 
more  distinct  from  that  of  the  altar, 
another  Hebrew  word  is  used  (com- 
pare in  this  case  Heb.  13:10-13). 
The  burning  on  the  altar  symbolizes, 
the  full  surrender  to  and  the  accept- 
anceby  God  of  the  offerer,  while  the 
burning  without  the  camp  symbolizes 
the  sacrifice  for  the  sin  of  the  world 
on  the  part  of  Him  who  was  "despised 
and  rejected  of  men." 

II.    The  Trespass  Offering. 

I.  The  facts  associated  with  the  tres- 
pass offering  are  found  in  5  :  14  to  6  :  7. 
and  7 :  i-io.  It  is  hard  to  distinguish 
between  the  sin  and  trespass  offerings 
because  they  almost  necessarily  overlap. 
"Trespass"  means  an  invasion  of  the 
rights  of  others  (compare  Josh.  7:1;  2 
Chron,  28:20-22),  and  there  are  those 
who  distinguish  between  the  two  offer- 
ings by  saying  that  the  sin  offering 
represents  sin  as  a  principle,  and  the 
trespass  offering  sin  as  an  act.  Pen- 
alty is  prominent  in  the  first,  and  repa- 
ration or  restitution  in  the  second. 
Both  find  their  fulfilment  in  Christ, 
who  not  only  bore  the  penalty  of  but 
redressed  every  claim  which  God  had 
upon  the  sinner. 

The  trespass  offering  had  reference 
only  to  the  sin  of  an  individual  and 
not  the  nation,  as  only  an  individual 
perhaps  could  make  reparation.  The 
victim  in  this  case  was  the  same  for 
the  poor  as  for  the  rich,  a  ram  of  the 
flock,  indicating  possibly  that  the  obli- 
gation to  repair  the  wrong  cannot  be 
modified  to  suit  the  condition  of  the 
offerer.  Furthermore,  notice  that  any- 
thing tmjustly  taken  must  not  only  be 
restored  but  a  fifth  must  be  added.  In 
other    vords,    no    advantage    must    be 


84 


LEVITICUS 


Chs.  4-7 


gained  by  the  trespass.  Thus  if  the 
sin  offering  called  for  faith  the  trespass 
offering  called  for  repentance.  It  is 
blessed  to  know  that  in  our  Lord  Jesus 
Christ  both  God  and  man  received  back 
more  than   they  lost. 

2.  There  appear  to  be  two  distinct 
sections  of  this  law  of  trespass  offering. 
The  first  refers  to  trespass  in  the  holy 
things  of  the  Lord  (5:  14-19),  and  the 
second  to  trespass  on  the  rights  of  man 
(6:1-7).  By  the  "holy  things  of  the 
Lord"  are  meant— the  eating  unwit- 
tingly of  the  flesh  of  the  firstling  of 
one's  cattle,  or  using  one's  tithe  or  any 
part  of  it  for  himself  (compare  MaL 
3  :  8,  10).  The  trespass  on  the  rights 
of  man  included  embezzlement,  rob- 
bery, fraud,  falsehood,  etc.  The  order 
of  proceeding  in  the  latter  instance 
was:  (a)  to  confess  the  wrong,  (b)  to 
make  restitution  and  add  one  fifth,  (c) 
to  bring  the  guilt  offering  to  God. 

How  comforting  to  know  that  Christ 
is  the  great  antitype  of  all  these  offer- 
ings so  far  as  we  are  concerned,  that 
is,  we  who  have  believed  on  Him  as 
our  Saviour  and  confessed  Him  as  our 
Lord  1 

He  is  our  burnt  and  meal  offering 
in  the  sense  that  He  is  ojr  righteous- 
ness. In  Him  we  are  fully  surrendered 
to  and  accepted  by  God.  He  is  our 
peace  offering  in  the  sense  that  in  Him 
our  life  is  in  perfect  fellowship  with 
God.  He  is  our  sin  offering,  the  One 
who  has  fully  borne  our  sin,  expiating 
our  guilt.  Finally,  He  is  our  trespass 
offering,  rendering  perfect  satisfaction 
unto  God  and  making  reparation  for  all 
our  offences  against  Him  in  the  com- 
pletest  and  to  the  fullest  extent. 

Questions. 

1.  What  view  of  sin  is  emphasized  in 
the  sin  offering? 

2.  What  peculiarity  lies  in  the  He- 
brew word  in  this  case? 

3.  What  peculiarity  is  found  in  the 
history   of  the  offering   itself? 

4.  Is  sin  which  is  unrecognized  sin- 
ful r 

t;.  What  is  symbolized  by  "burning 
without  the  camp"? 

6.  Define  the  word  "trespass." 

7.  Distinguish  the  sin  and  trespass 
offering. 

8.  For  what  spiritual  exercise  did  the 
trespass  offering  especially  call? 

9.  Describe  how  Christ  is  represented 
by  these   offerings. 

10.  Have  you  received  Him  as  your 
substitute  Saviour? 


THE    OTHER    SIDE    OF    THE 
OFFEEINGS 

Chapters  4-7 

In  the  lessons  on  the  offerings  we 
have  seen  what  Christ  is  to  us  and 
what  He  has  done  for  us  as  symbolized 
in  them,  but  before  we  pass  from  the 
subject  it  might  be  well  to  touch  on  the 
response  which  the  work  of  Christ 
should  awaken   in   our  hearts. 

In  Brooke's  Studies  in  Leviticus  he 
quotes  the  following  collect  from  the 
liturgy  of  the  Church  of  England : 

"Almighty  God,  who  hast  given 
Thine  only  Son  to  be  unto  us  both  a 
sacrifice  for  sin  and  also  an  example 
of  godly  life,  give  us  grace  that  we  may 
always  most  thankfully  receive  that  His 
inestimable  benefit,  and  also  daily  en- 
deavor ourselves  to  follow  the  blessed 
steps  of  His  most  holy  life." 

'This  expresses  the  two  ways  in  which 
the  lessons  from  the  offerings  should 
be  applied  by  Christians. 

We  neeu  to  "always  most  thankfully 
receive  His  inestimable  benefit."  In 
other  words,  we  must  by  faith  accept 
Christ  as  our  five-fold  offering,  on  the 
basis  of  which  alone  we  are  saved  and 
have  our  standing  before  God.  Morn- 
ing by  morning  as  we  awaken  let  it  be 
with  the  consciousness  that  in  the  burnt 
offering  and  meat  offering  of  Christ 
we  are  accepted  and  blessed  of  God, 
that  in  His  peace  offering  we  have  the 
right  to  commune  with  Him,  that 
through  His  sin  and  trespass  offering 
every  defect  is  remedied  and  every 
fault  will  find  pardon. 

But  then  let  us  remember  that  we 
should  "also  daily  endeavor  ourselves 
to  follow  the  blessed  steps  of  His  most 
holy  life."  After  we  have  accepted 
Him  and  represented  Him  to  God  as 
our  sacrifice  by  faith,  then  we  can  fol- 
low His  example.  But  we  are  not  in  a 
position  to  do  this  before.  If  He  is  our 
example,  as  the  author  we  are  quoting 
says,  then  we  may  expect  to  find  Him 
so  in  relation  to  each  form  of  offering 
or  sacrifice  in  which  He  has  been  re- 
vealed to  us. 

He  is  our  burnt  offering,  a  perfect 
dedication  to  God,  but  are  we  not  also 
bidden  in  Him  to  present  our  bodies  a 
living  sacrifice,  holy,  acceptable  unto 
God,  which  is  our  reasonable  service 
(Ro.  12:  i)?  He  is  our  meal  offering, 
presented  to  God  for  the  service  of 
man,  but  we  too  are  "every  one  of  us 
to  please  his  neighbor  for  his  good  to 
edification"  (Ro.  15:2).  He  is_  our 
peace  offering,  making  and  maintaining 
peace  between  God  and  us,  but  we  are 
to  be  peacemakers,  not  in  the  sense  in 
which  He  alone  is  our  peacemaker  bwt 


8:1-10:7 


LEVITICUS 


85 


in  that  human  sense  in  which  we  can 
bring  man  ana  man  together  and  so  be 
called  "the  children  of  God."  He  is 
our  sin  and  trespass  offering,  and  in 
this  too  we  may  follow  His  example. 
It  is  impossible  that  we  should  make 
atonement  for  sin  as  He  did,  but  there 
is  a  sense  in  which  we  may  "bear  one 
another's  burdens  and  so  fulfill  the  law 
of  Christ"   (Gal.  6:2). 

In  other  words,  our  lives  are  to  re- 
flect what  we  have  received  and  are  re- 
ceiving from  Christ,  a  surrendered  will, 
a  loving  walk,  a  life  of  blessing,  a 
heart  of  compassion,  a  spirit  of  pa- 
tience. So,  "with  open  face  beholding 
as  in  a  glass  the  glory  of  the  Lord, 
we  are  changed  into  the  same  image 
from  glory  to  glory  as  by  the  Spirit  of 
the  Lord"  (2  Cor.  3  :  18). 

STRANGE  FIRE  AND  ITS  CONSE- 
QUENCES 

Chapters  8-9 

In  an  earlier  lesson  the  present  chap- 
ters were  outlined  as  "The  Law  of  the 
Priests,"  though  we  might  better  have 
said,  "The  Law  of  the  Consecration  of 
the  Priests."  And  yet  in  either  case 
the  phrase  must  be  used  in  an  accom- 
modated sense,  since  we  are  not  here 
dealing  with  the  law  itself  but  with  the 
initial  execution  of  the  law  in  the  con- 
secration of  Aaron  and  his  sons.  The 
law  itself  was  considered  in  the  Book 
of  Exodus,  for  which  reason  we  may 
pass  over  cc.  8  and  9  of  the  present 
lesson,  the  contents  of  which  were  suf- 
ficiently dealt  with  at  that  time. 

The  Aaronic  Line. 

Before  taking  up  c.  10,  however,  let 
us  consider  the  history  of  the  priest- 
hood which  begins  here. 

The  priesthood  was  originally  ap- 
pointed to  remain  in  Aaron's  family 
through  all  generations,  and  no  other 
could  intrude  into  that  office.  Aaron 
was  succeeded  by  Eleazar,  his  elder 
surviving  son  after  the  death  of  Na- 
dab  and  Abihu,  and  the  priesthood  con- 
tinued in  his  family  through  seven  gen- 
erations, until  the  time  of  Eli,  named 
in  the  earlier  chapters  of  First  Samuel. 

Because  of  the  wickedness  of  Eli's 
sons  the  priesthood  was  removed  from 
that  branch  of  the  family  and  given  to 
the  descendants  of  Ithamar,  Aaron's 
other  son ;  but  in  the  time  of  Solomon 
it  returned  again  to  the  line  of  Eleazar 
(i  Kings  2:27),  in  whose  line  it  con- 
tinued until  the  Babylonian  captivity. 

After  the  return  of  the  Jews  from 
captivity  Joshua,  the  first  high  priest, 
was  of  the  same  family,  but  subsequent 
to  Lis  time  the  appointment  became  un- 


certain and  irregular,  and  after  Israel 
became  a  Roman  province  no  reg:ard 
was  paid  to  this  part  of  the  original 
institution.  As  a  matter  of  fact,  the 
office  became  so  desecrated  in  the  cor- 
ruption of  later  times,  that  it  was  often 
sold  to  the  highest  bidder,  whether  of 
the  family  of  Aaron  or  not.  This  was 
the  case  a  long  while  before  the  coming 
of  Christ  (Bush). 

What  part  the  Aaronic  line  will  play 
on  the  future  return  of  the  Jews  to 
their  land  and  their  form  of  worship 
we  cannot  say,  but  there  is  reason  to 
believe  that  in  the  millennial  age  God 
may  restore  it  for  the  execution  of  His 
purposes  through  Israel  in  that  dispen- 
sation. 

I.  The    Evil    Conduct    of    Aaron's 
Sons,  10;  1-7. 

Resuming  here  the  text  of  the  lesson, 
what  was  it  that  Nadab  and  Abihu  did 
(i)  ?  What  was  the  immediate  conse- 
quence (2)  ?  How  did  Moses  explain 
this  awful  circumstance  (3)  ?  and  what 
was  its  effect  on  Aaron  ?  What  prohi- 
bition of  mourning  was  laid  on  him  and 
his  remaining  sons  (6)  ?  and  what 
further  command,  and  why  (7)  ? 

"To  understand  the  death  of  Aaron's 
sons,  notice  the  last  verse  of  c.  9, 
which  speaks  of  the  sacrifice  on  the 
brazen  altar  in  the  outer  court  and  holy 
fire  from  the  Lord  consuming  it.  It 
was  this  fire  that  consumed  the  sacri- 
fice, which  should  have  been  employed 
in  the  censers  to  burn  the  incense  be- 
fore the  Lord.  Nadab  and  Abihu  neg- 
lected this,  and  offered  strange  fire,  and 
were  instantly  slain." 

This  looks  like  a  terrible  punishment 
for  a  slight  offence.  But  the  offence 
was  not  slight.  It  was  a  flagrant  diso- 
bedience of  a  plain  command,  several 
commands,  in  short.  Not  only  did  they 
disobey  in  the  matter  of  the  fire  (16: 
12),  but  also  in  performing  an  office 
which  belonged  only  to  the  high  priest, 
for,  as  some  think,  they  went  into  the 
holy  of  holies.  And  two  went  in  where 
only  one  was  permitted.  Furthermore, 
the  offence  was  committed  at  a  critical 
moment  in  the  history  of  the  people,  at 
the  beginning  of  their  covenant  re- 
lationship with  God.  It  suggests  a 
somewhat  similar  occurrence  in  the 
opening  era  of  the  Church,  Acts  s : 
1,  3.  In  both  cases  a  signal  manifesta- 
tion of  the  divine  displeasure  was  nec- 
essary for  the  sake  of  impressing  the 
lesson  upon  the  whole  nation  in  the  one 
case  and  the  whole  Church  in  the  other. 

It  need  tiot  be  supposed  that  this  pun- 
ishment involved  the  eternal  loss  of  the 
souls  of  these  men.  That  question 
need  not  be  raised  in  this  connection. 
It  was  a  case  of  God's  judging  in  the 


86 


LEVITICUS 


10:8-11:1 


midst  of  His  people,  not  a  case  of  His 
actings  among  "them  that  are  without." 
It  affords  a  solemn  warning,  however, 
to  any  within  the  visible  church  who 
would  depart  in  worship  from  the  plain 
revelation  of  God,  and  to  any  without 
who  would  seek  to  approach  Him  in 
some  other  way  than  the  prescribed 
one   (John   14:6:    Acts  4:12). 

2.  The      Prohibition      of      Strong 

Drink,  10:  8-11. 
From  what  are  the  priests  to  be  pro- 
hibited, and  when  (10,  11)?  To  quote 
Kellogg:  "It  is  natural  to  infer  from 
this  that  the  offence  of  Aaron's  sons 
was  occasioned  by  strong  drink  such  as 
made  it  possible  for  impulse  to  get  the 
better  of  judgment,  from  which  we 
learn  that  it  is  not  enough  for  the 
Christian  to  abstain  from  what  is  in  its 
own  nature  sinful,  but  also  from  that 
which  may  heedlessly  become  an  oc- 
casion of  sin." 

3.  The   Renewed   Warning,   10:12- 

20. 

The  substance  of  these  verses  has 
been  considered  in  a  previous  lesson, 
but  in  view  of  the  occurrence  of  this 
day  Moses  is  moved  to  renew  the 
charge  to  Aaron  and  his  sons  upon  the 
matter. 

The  explanation  of  the  closing  verses 
seems  to  be  like  this  :  On  this  day  of 
special  privilege  when  they  had  per- 
formed their  priestly  duties  for  the 
first  time,  God's  name  had  been  pro- 
faned by  the  will-worship  of  Nadab  and 
Abihu,  and  the  wrath  of  God  had  brok- 
en out  against  them  and  their  father's 
house.  Could  it  then  be  the  will  of 
God  that  a  house  in  which  such  guilt 
was  found  should  yet  partake  of  the 
holy  things  in  the  sanctuary  ?  In  other 
words,  Aaron  and  his  remaining  sons 
had  been  so  awakened  in  their  con- 
sciences as  to  the  holiness  of  God  and 
their  own  inborn  evil  that  they  associ- 
ated themselves  with  Nadab  and  Abihu 
as  under  the  displeasure  of  God.  Thus, 
although  they  had  disobeyed  the  law  in 
the  letter  (16-18)  yet  their  offence  grew 
out  of  a  misunderstanding  and  showed 
how  deeply  they  had  been  moved  by 
the  judgment  that  had  fallen  upon 
them  (Kellogg).  What  was  the  result 
of  their  explanation  upon  the  spirit  of 
Moses  (20)  ? 

Questions. 

1.  Can  you  rehearse  the  history  of 
the  priesthood  to  the  time  of  the  cap- 
tivity? 

2.  What  do  you  know  about  it  subse- 
quent  thereto  ? 

3.  What  do  you  understand  by  the 
"strange  fire"? 


4.  What  was  the  real  nature  of  the 
offence  of  Aaron's  sons? 

5.  What  may  have  been  the  extent  of 
their  punishment  ? 

6.  What  lessons  does  it  teach  us? 

7.  How  do  Aaron  and  his  remaining 
family  express  a  sense  of  their  own 
responsibility  for  the  offence  of  Nadab 
and  Abihu? 

WHAT  TO  EAT  AND  WHAT  NOT 
TO  EAT 

Chapter  11 

We  begin  at  this  chapter  the  consid- 
eration of  that  section  of  the  book  pre- 
viously designatea  as  "The  Law  of  the 
Clean  and  Unclean." 

Let  us  gather  the  facts  by  a  series 
of  questions,  and  then  seek  to  learn 
what  they  mean.  Read  the  verses  and 
answer  the  questions,  for  that  is  the 
only  way  to  approach  a  mastery  of  the 
lesson. 

How  is  "beasts"  translated  in  the  R. 
V.  ?  What  creatures  might  Israel  eat 
(3)  ?  What  exceptions  were  made 
(4-7)  ?  How  far  did  the  prohibition  ex- 
tena  (8)? 

Of  sea  creatures  what  might  be  eaten 
(9)  ?  How  should  others  of  them  be  re- 
garded (12)?  What  were  abominations 
among  the  fowls  (13-20)  ?  What  might 
they  eat  of  the  fowls  (21-22)? 

And  of  the  creeping  creatures  what 
were  unclean  (29-31)?  How  far  did 
the  uncleanness  extend  (32-35)  ?  What 
exception  in  the  case  (36-37)  ?  What 
reason  is  given  for  these  prohibitions 
(44-45) ? 

Explanation  and  Application. 

The  laws  are  to  be  explained : 

(i)  On  hygienic  grounds,  and  as 
making  for  the  physical  well-being  of 
the  people.  As  a  matter  of  fact,  the  He- 
brews have  always  been  marked  by  an 
immunity  from  sickness  and  especially 
infectious  diseases  as  compared  with 
other  races. 

This  does  not  mean,  however,  that  all 
nations  are  still  subject  to  these  laws. 
They  were  given  to  a  people  few  in 
number,  living  in  a  small  country,  and 
under  certain  climatic  conditions.  But 
what  is  imwholesome  as  food  in  one 
part  of  the  world  may  be  the  opposite 
in  another,  and  hence  v.'hen  the  Jew- 
ish religion  is  merged  in  the  Christian, 
and  become  world-wide  these  laws  are 
abrogated  (Acts  10:9-15;  Gal.  4:1-3; 
Col.  2  :  20-22).  The  individual  Chris- 
tian is  now  left  at  liberty  to  exercise 
an  enlightened  judgment,  under  the  law 
o(    love   to    Christ. 

(2)  On  spiritual  grounds,  and  as  en- 
graving on  the  mind  an  idea  of  holiness. 
From  this  point  of  view  they  are  to  be 


Ch.  12 


LEVITICUS 


87 


looked  upon  as  the  earlier  laws  touch- 
ing the  offerings  and  the  priests.  Each 
particular  is  so  ordered  as  to  reflect 
purity  on  all  the  rest,  converging  ray 
upon  ray  to  bring  out  the  great  con- 
ception of  what  holiness  is.  Without 
these  laws  the  world  does  not  know 
the  nature  of  holiness.  It  is  an  abstract 
quality  which  has  no  place  in  the 
thought  of  man  except  as  derived  from 
the  outward  separations,  washings 
and  consecrations  of  the  Mosaic 
ritual.  Holiness  is  not  "wholeness" 
nor  "entireness"  merely,  but  an  idea 
•which  signifies  separation,  higher  quali- 
ties than  common,  devotion  to  sacred 
purposes,  and  then  ultimately,  whole- 
ness in  the  sense  of  the  moral  purity — 
Joseph  A.  Seiss,  in  Holy  Types. 

This  holiness  has  to  do  with  the 
body,  and  through  it  with  the  soul. 
There  is,  therefore,  no  religion  in  ne- 
glecting the  body  and  ignoring  the  re- 
quirements for  its  health.  To  do  this 
is  to  sin  and  to  come  short  of  the  law 
of  holiness  (i  Cor.  6:20,  R.  V. ;  10: 
31). 

(3)  On  dispensational  grounds,  and 
as  preparing  the  nation  for  its  share  in 
the  redemptive  work  of  the  earth.  To 
execute  its  mission  Israel  must  be  kept 
distinct  from  other  nations,  'fenced  in 
and  barricaded  against  inroads  of  idol- 
atry," which  was  accomplished  by  this 
system  of  religious  dietetics.  The  dif- 
ference between  them  was  thus  ever- 
present  to  their  minds,  touching  at  al- 
most every  point  of  every  day  life. 
Other  peoples,  like  the  Mohammedans 
have  had  such  distinctions  more  or  less, 
and  it  is  stated  that  wherever  they  have 
becii  rigidly  enforced  as  a  part  of  a 
religious  system  the  people  in  question 
have  never  changed  their  religion.  We 
all  know  how  it  has  been  a  wall  of 
exclusion  to  the  orthodox  Jews  which 
has  withstood  all  the  changes  of  these 
more  than  three   millenniums. 

(4)  On  symbolic  grounds  the  flesh  of 
certain  animals  being  forbidden  because 
typifying  by  their  character  certain 
sins  and  vices,  while  others,  permitted 
as  food,  typified  certain  moral  virtues. 
Hence  the  law  was  a  "perpetual  acted 
allegory"  reminaing  Israel  to  abstain 
from  these  sins  in  the  one  case,  and 
to   practise  those  virtues  in  the  other. 

"The  beastliness  of  sin"  is  a  com- 
mon expression,  and  God  has  suggested 
it  in  these  laws.  The  sinner — and  we 
are  all  sinners  by  nature — is  unclean, 
filthy,  disagreeable,  noxious,  brutish. 
Thank  God,  that  although  our  unclean- 
ness  is  intense,  mercy  holds  out  to  us. 
and  indicates  typically  in  this  chapter, 
a  means  of  complete  and  eternal  de- 
liverance I 


Questions. 

1.  Name  four  grounds  on  which  the 
laws  in  this  chapter  may  be  explained. 

2.  Are  these  laws  binding  on  us  all 
in  the  same  sense  ? 

3.  How  have  they  worked  out  prac- 
tically in  the  history  of  the  Hebrews? 

4.  What  is  Scriptural  holiness? 

5.  Quote  I  Corinthians  6 :  20  in  the 
Revised   Version. 

SIN  AT  THE  FOUNTAIN  HEAD 

Chapter  12 

What  period  of  uncleanness  follow- 
ed the  birth  of  a  male(2)  ?  What 
transaction  in  his  life  took  place  on  the 
8th  day  (3)  ?  How  long  was  the  period 
of  the  mother's  purification  (4)  ?  What 
difference  was  there  as  to  these  two 
periods  in  the  case  of  a  female  child 
(S)  ?  What  was  required  of  the  mother 
at  the  close  of  this  period  (6)  ?  The 
reason  for  it  (7)  ?  How  does  v.  8,  com- 
pare with  Luke  2 :  24,  point  to  the 
lowly  condition  of  the  mother  of  Jesus 
as  well  as  to  her  own  need  of  a 
Saviour  ? 

Explanation  and  Application. 

The  great  principles  underlying  this 
chapter  will  come  before  us  more  defi- 
nitely in  chapter  15.  The  theme  is  the 
same  there  as  here,  and  indeed  through- 
out the  whole  section,  viz  :  sin  and  its 
only  remedy.  Here,  however,  we  have 
sin  at  its  source,  humanly  speaking. 
Sin  is  not  merely  something  which  man 
takes  on  ouside  of  himself,  but  some- 
thing which  is  a  part  of  him.  It  be- 
longs not  to  his  nature  as  God  made 
him,  but  to  his  nature  as  fallen  and 
transmitted  from  Adam.  Sin  is  here 
seen  mingling  with  the  transmission 
of  life  and  tainting  the  vital  forces  as 
they  descend  from  parent  to  child,  and 
from  generation  to  generation  (Ps. 
57:5)-  It  is  this  awful  truth  that 
forms  the  subject  of  this  chapter. 

The  mere  physical  uncleanness  spok- 
en of  is  not  the  real  thing,  but  only 
ceremonial  and  typical.  In  other 
words,  the  regulations  laid  down  are 
not  for  women  everywhere  and  always, 
but  as  a  figure  for  the  time  then  pres- 
ent. 

They  impose  a  special  legal  disability 
on  the  woman  because  she  was  first  in 
the  transgression  of  Eden  (i  Tim.  2: 
2/1),  and  show  us  that  we  all  have  come 
of  sinful  mothers  and  hence  are  our- 
selves sinful  (Job  14:  4).  "In  the  birth 
of  a  child,"  says  Kellogg,  "the  original 
curse  against  the  woman  is  regarded  by 
the  law  as  reaching  its  fullest  expres- 
sion, for  now  by  means  of  those  powers 
given  her  for  good  and  blessing  she  cao 


88 


LEVITICUS 


Chs.  13,  14 


brinsr  into  the  world  only  the  child  of 
sin." 

The  Meaning  of  Circumcision. 

We  have  learned  that  circumcision 
was  not  original  with  the  Hebrews, 
being  practiced  by  other  nations  in 
warm  climates  for  hygienic  reasons ; 
but  God  adopted  and  constituted  it  in 
Abraham  "a  symbol  of  an  analagous 
spiritual  fact,  viz  :  the  purification  of 
sin  at  its  fountain-head,  the  cleansing  of 
the  evil  nature  with  which  we  all  are 
born."  Read  Col.  2:  lo,  11,  the  meaning 
of  which  is  that  there  is  no  need 
of  ritual  circumcision  for  believers  on 
Christ  as  they  have  the  spiritual  sub- 
stance of  i-  in  Christ.  Their  circum- 
cision is  not  made  with  hands,  but  is  a 
spiritual  thing,  a  real  thing.  It  is  "the 
putting  off  of  the  body  of  the  flesh," 
the  realization  of  that  which  the  other 
symbolized.  Not  of  the  putting  off  of  a 
part,  but  the  nature  itself.  It  took  place 
when  we  w  re  "buried  with  Him  in  the 
baptism,"  i.  e.,  the  baptism  of  the  Holy 
Ghost,  by  which  we  were  made  one 
with  Him  so  thoroughly  that  in  God's 
sight  we  lay  in  the  same  grave,  having 
died  on  Calvary  in  Him. 

The  Eighth  Day. 

The  "eighth  day"  will  be  often  met 
as  we  proceea,  and  needs  to  be  recog- 
nized in  its  symbolic  and  prophetic  sig- 
nificance. 

The  old  creation  was  finished  in  six 
days  with  a  following  Sabbath,  render- 
ing six  the  number  of  the  old  creation  as 
under  imperfection  and  sin.  But  the 
eighth  day,  which  is  the  first  of  a  new 
week,  appears  everywhere  in  Scripture 
as  symbolizing  the  new  creation  in 
which  all  things  shall  be  restored  in  the 
redemption  through  the  second  Adam. 

The  thought  finds  its  fullest  expres- 
sion in  the  resurrection  of  Christ  as 
the  Firstborn  from  the  dead,  the  Be- 
ginning and  the  Lord  of  the  new  crea- 
tion, who  rose  from  the  dead  on  the 
first  day,  •  ihe  day  after  the  seventh, 
the  eighth  day. 

This  gives  the  key  to  the  use  of  the 
number  eight  in  the  Mosaic  symbolism. 

With  good  reason,  therefore,  was  cir- 
cumcision oraered  for  the  eighth  day, 
as  it  symbolized  the  putting  off  of  the 
old  nature  and  the  putting  on  of  a 
new  and  purified  nature  in  Christ  (2 
Cor.  5:17,  R.  v.,  margin). — Hubert 
Brooke. 

Questions. 

1.  What  is  sin? 

2.  Quote  Job  14  :  4. 

3.  What  Christian  fact,  is  symbolized 
by  circumcision? 

4.  What  does  the  8th  day  symbolize 
in  Scripture? 


5.  Quote   2    Corinthians   5:17   in   the 
Revised  Version. 


THE  TYPICAL  DISEASE 
Chapters  13,  14 

Here  we  have  what  appears  like  a 
treatise  on  leprosy,  but  it  is  not  intro- 
duced simply  for  medical  purposes. 
There  were  other  diseases  more  serious, 
but  this  is  singled  out  and  made  the 
subject  of  special  regulations  because 
of  its  typical  character.  It  is  a  para- 
ble of  sin,  drawn  by  the  divine  hand, 
"of  the  workings,  developments  and 
effects  of  inborn  depravity." 

The  disease  is  diagnosed  under  four 
heads:  (i)  leprosy  rising  spontane- 
ously (i  :  17)  ;  (2)  rising  out  of  a  boil 
^18:24);  (3)  out  of  a  burn  (24-28); 
(4)    on    the   head    or   beard. 

To  take  the  first  class :  What  symp- 
toms are  named  in  v.  2  ?  Who  is  to 
deal  with  the  case?  How  is  the  diag- 
nosis to  be  confirmed  (3)  ?  In  cases  of 
Qoubt  what  must  be  done  with  the  sus- 
pect (4-8)  ?  What  are  the  symptoms 
of  an  advanced  case  (9-1 1)?  What 
further  condition  showed  that  it  was 
not  a  genuine  case  of  leprosy  (12,  13)  ? 
What  was  necessary  to  prove  its  genu- 
ineness   (14-17')  ? 

What  requirements  were  made  of  the 
leper  (45,  a6)  ?  According  to  this,  "he 
is  to  assume  all  the  ordinary  signs  of 
mourning  for  the  dead  ;  he  is  to  regard 
himself,  and  all  others  are  to  regard 
him,  as  dead.  He  is  to  be  a  continual 
mourner  at  his  own  funeral." 

One  might  suppose  the  reason  for 
this  to  be  hygienic,  and  because  of  the 
contagious  nature  of  the  disease,  but 
Kellogg  finds  it  still  deeper. 

It  is  one  of  the  principles  of  divine 
teaching  that  death  is  always  connected 
with  legal  uncleanness.  It  is  so  con- 
nected because  it  is  the  extreme  mani- 
festation of  the  presence  of  sin  in  the 
race  and  of  God's  wrath  against  it.  But 
all  disease  is  a  forerunner  of  death,  an 
incipient  dying,  and  thus  a  manifesta- 
tion of  the  presence  of  sin  working  in 
the   body  through   death. 

Now  it  would  be  impracticable  to  have 
a  law  that  all  disease  should  render 
the  sick  person  ceremonially  unclean, 
but  in  order  to  keep  the  connection  be- 
tween the  two,  sin  and  disease,  con- 
tinually before  Israel  this  one  ailment 
which  is  a  kind  of  living  image  of  death 
was  selected  from  all  the  others  for  the 
purpose.  "It  is  the  supreme  type  of 
sin,  as  seen  by  God." 

Typical  Features. 

These  are  the  typical  features : 
(i)   Its  extreme  loathsomeness. 


14 : 1-16  : 1 


LEVITICUS 


89 


(2)  Its  insignificant  and  often  even 
imperceptible  beginning. 

(3)  Its  progressiveness  in  the  body. 

(4)  Sooner  or  later  it  affects  the 
whole  man. 

(s)  Its  victim  in  process  of  time  be- 
comes insensible  to  his  condition. 

(6)  It  is  hereditary  in  its  nature. 

(7)  It  is  incurable  by  human  means. 

(8)  It  excludes  from  the  fellowship 
of  the  holy  people,  and  hence  the  fel- 
lowship of  God. 

1.  The  Cleansing  of  the  Leper,  14: 

1-32. 

Although  leprosy  was  incurable  by 
human  remedies,  yet  it  did  not  always 
continue  for  life.  Sometimes,  being 
sent  as  a  special  judgment  from  God, 
as  in  the  case  of  Miriam,  it  ceased  with 
the  repentence  and  forgiveness  of  the 
offender.  Indeed,  the  Jews  generally 
looked  upon  it  as  a  judgment,  and  its 
very  name  means  "a  stroke  of  the 
Lord."  We  know  also  of  lepers  healed 
by  divine  power  in  the  Saviour's  time 
ana  prior  thereto. 

In  this  connection  it  is  noticeable  that 
the  regulations  in  this  chapter  were  not 
for  the  cure  of  the  leper  but  for  his 
ceremonial  cleansing  after  the  cure, 
which  agrees  with  Matt.  8:1-4.  For 
this  reason  Seiss  thinks  these  rites  illus- 
trate the  nature  of  sanctification  rather 
than  justification,  although  the  latter  is 
also  implied. 

2.  Leprosy      in      Garments       and 

Houses,  13:47-59;    14:33-57- 

It  seems  strange  to  read  of  disease  in 
garments  and  houses  ?  And  yet  Moses, 
by  inspiration  of  God,  was  only  a  few 
thousand  years  ahead  of  the  science  of 
to-day  which  speaks  so  familiarly  of 
germs,  and  bacilli,  and  other  things  of 
which  the  fathers  never  dreamed  ! 

We  now  know  that  minute  parasitic 
forms  of  vegetable  life  may  exist  and 
propagate  themselves  in  other  places  be- 
sides the  tissues  of  the  human  body. 
We  are  acquainted  with  mould  and  mil- 
dew, and  know  it  to  imply  unhealthy 
conditions,  and  the  leprosy  in  the  pres- 
ent case  may  border  thereon,  though  it 
be  not  the  same  thing. 

The  provision  in  these  verses  there- 
fore was  in  the  first  place  sanitary,  and 
teaches  how  God  cares  not  only  for  the 
souls  but  for  the  bodies  of  men  and 
all   their   material    surroundings. 

But  in  the  second  place  it  was  spir- 
itual as  in  the  other  instances,  teach- 
ing that  the  curse  of  sin  and  death  was 
not  only  upon  man  but  his  environ- 
ment ;  that  sacrificial  cleansing  was  as 
needful  for  the  one  as  the  other  ;  that 
the  atonement  of  Christ  covered  in 
some  mysterious  way  not  only  animate 


but   inanimate    creation    as   well.     Read 
Romans  8  :  18-23,  and  Peter  3  :  10-13. 

Questions. 

1.  Of  what  is  leprosy  a  type? 

2.  Name   its   typical   features. 

3.  What  is  absolutely  incurable? 

4.  What  scientific  fact  in  this  lesson 
goes  to  prove  the  inspiration  of  the 
book? 

5.  Have  you  read  the  New  Testa- 
ment  Scriptures  referred  to  above? 

THE   GREAT   DAY   OF  ATONE- 
MENT 

Chapter  16 

When  was  the  law  of  this  chapter 
revealed  to  Moses  (i)?  This  has  led 
some  to  think  that  the  chapter  is  mis- 
placed and  that  it  should  follow  chap- 
ter 10,  an  idea  strengthened  by  the  fact 
of  its  cutting  into  the  middle  of  these 
laws  concerning  the  clean  and  the  un- 
clean. 

What  prohibition  is  laid  upon  Aaron, 
and  with  what  penalty  (2)  ?  Is  there 
a  suggestion  here  that  the  disobedience 
of  Nadab  and  Abihu  was  aggravated 
by  their  entering  into  the  Holy  of 
Holies  when  they  should  not  have  done 
so? 

With  what  sacrifices  was  Aaron  to 
appear  (3),  and  in  what  apparel  (4)? 
What  further  ceremonial  precaution 
must  he   take  ? 

What  is  the  offering  for  the  people 
on  this  occasion  (5-7)?  What  peculi- 
arity is  mentioned  in  this  case  (8- 
10)  ?  What  is  the  ceremony  connected 
with  the  scapegoat   (20-26) ? 

In  what  month,  and  on  what  day  of 
the  month  were  these  ceremonies  to 
occur  (29)  ?  What  kind  of  a  day  was 
this  to  be   (31)  ? 

The  Significance  of  It  All. 

Mhis  Day  of  Atonement  was  the  most 
important  in  the  whole  Mosaic  system 
of  sacrifices,  for  then  the  idea  of  the 
removal  of  sin  received  its  highest  ex- 
pression. 

To  illustrate :  It  must  be  that  count- 
less sins  were  committed  by  the  people 
collectively  and  individually  of  which 
they  were  unaware,  and  which  were 
not  covered  by  any  of  the  daily  offer- 
ings. If,  then,  there  were  not  some 
great  act  of  atonement  covering  every- 
thing to  the  fullest  extent,  the  sacri- 
ficial system  had  fallen  short.  To 
meet  this  the  law  of  the  Day  of  Atone- 
ment was  instituted. 

On  this  day  atonement  was  made  for 
Aaron  and  his  house  (6)  ;  the  holy 
place  and  the  tabernacle  (15-17)  ;  the 
altar  and  the  outer  court  (18,  19)  ;  and 
the  whole  congregation  of  Israel  (20- 


90 


LEVITICUS 


Chs.  17,  18 


22,  33)  ;  and  this  "for  all  their  in- 
iquities, and  all  their  transgressions, 
even  all  their  sins"  (21)  ;  i.  e.,  vin- 
known  to  every  one  except  God  (com- 
pare Hebrews  9:7-9). 

Notice  further  among  other  things, 
(i)  that  only  the  high  priest  could  of- 
ficiate on  this  day  (17)  ;  and  (2)  that 
he  could  do  so  only  after  certain  spe- 
cific preparations,  among  them  the 
bathing  of  himself,  the  laying  aside  of 
the  "garments  for  glory  and  beauty" 
and  the  donning  of  a  vesture  of  un- 
adorned white;  (3)  that  he  entered 
the  Holy  of  nolies  sprinkling  the  blood 
even  on  the  mercy  seat  in  that  secret 
place  where  no  other  Israelite  might 
tread.  All  these  things  impress  us  that 
the  sin  offering  on  this  day,  more  than 
any  other,  symbolizes  in  the  most  per- 
fect way  the  one  offering  of  Christ 
who  now  appears  in  the  presence  of 
Gou  for  us. 

The  Scapegoat. 

The  significance  of  the  scapegoat  is 
difficult  to  determine.  The  Revised 
Version  translates  the  word  by  the 
name  "Azazel,"  whose  meaning  is  not 
clear.  Either  it  is  a  name  of  an  evil 
spirit  conceived  of  as  dwelling  in  the 
wilderness,  or  else  an  abstract  noun 
meaning  "removal"  or  "dismissal,"  as 
indicated  in  the  margin  of  the  Revised 
Version. 

if  we  take  it  in  the  latter  sense,  then 
the  scapegoat  may  be  regarded  as  bear- 
ing away  all  the  iniquities  of  Israel, 
which  are  symbolically  laid  upon  himi, 
into  a  solitary  place  where  they  are 
forever  away  from  the  presence  of 
God  and  the  camp  of  his  people.  Thus, 
to  quote  Kellogg,  as  the  killing  and 
sprinkling  of  the  first  goat  set  forth 
the  me  ns  of  reconciliation  with  God, 
so  the  sending  away  of  the  second 
sets  forth  the  effect  of  that  sacrifice  in 
the  complete  removal  of  those  sins  as 
already  indicated  (compare  Ps.  103 : 
12  :    Ivlicah  7  :  19). 

If,  however,  the  word  is  taken  as 
the  name  of  a  person,  then  the  under- 
standing would  seem  like  this :  Satan 
has  a  certain  power  over  man  because 
of  man's  sin  (Heb.  2:14,  15;  i  Jo. 
5:19,  R.  v.;  Rev.  12:10).  To  this 
evil  one,  the  adversary  of  God's  people 
in  all  ages,  the  live  goat  was  symboli- 
cally sent  bearing  on  him  the  sins  of 
Israel.  These  sins  are  considered  as 
having  been  forgiven  by  God,  by  which 
it  is  symbolically  announced  to  Satan 
that  the  foundation  of  his  power  over 
Israel  is  gone.  His  accusations  are 
now  no  longer  in  place,  for  the  whole 
question  of  Israel's  sin  has  been  met 
ana   settled   in   the   atoning   blood. 


Questions. 

1.  What  makes  the  Day  of  Atone- 
ment the  most  important  in  the  Mosaic 
system .'' 

2.  Can  you  quote  verse  21  ? 

3.  How  does  the  Revised  Version 
translate   "scapegoat"  ? 

4.  If  the  word  be  an  abstract  noun, 
how  would  you  understand  its  mean- 
ing.-' 

5.  If  the  name  of  a  person,  how? 

ABOMINATIONS  UNTO  THE 
LORD 

Chapters  17-19 

The  underlying  thought  of  this  sec- 
tion is  in  the  words  of  18:  1-5.  Israel 
is  redeemed  and  separated  unto  God, 
therefore  she  is  to  live  consistently 
with  that  fact  in  all  her  ways.  She  is 
not  to  do  after  the  heathen  peoples 
round  about  her. 

1.  The  Question  of  Eating,  c.  17. 

It  looks  as  though  the  opening  in- 
junction of  this  chapter  touched  once 
more  upon  the  ceremonial  and  recurred 
to  a  matter  considered  under  the  offer- 
ings. But  in  that  case  the  design  was 
to  prevent  idolatry  in  connection  with 
worship,  and  here  to  prevent  it  in  con- 
nection with  the  preparation  of  food. 
->.  is  to  be  remembered  also,  that  these 
regulations  were  for  the  tent  life  in 
the  wilderness,  and  were  afterward  re- 
pealed in  Deut.  12:15-24,  ere  entering 
upon  the  settled  habitation   of  Canaan. 

The  reasons  for  the  prohibition  of 
blood  are  clearly  stated.  It  was  the 
life  of  the  Hesh,  and  the  symbol  of  that 
life  which  was  substituted  for  the 
guilty  in  making  atonement. 

As  to  the  first,  modern  science  is  il- 
lustrating its  wisdom  in  teaching  that 
the  germs  of  infectious  disease  circu- 
late in  the  blood.  As  to  the  second, 
the  relation  of  the  blood  to  the  forgive- 
ness of  sins  was  thus  always  kept  prom- 
inently before  the  mind  of  the  people. 
There  is  a  great  lesson  in  this  thought 
for  us  as  well  as  them. 

2.  The  Question  of  Chastity,  c.  18. 

All  sexual  relationship  is  prohibited 
as  between  a  man  and  his  mother ; 
step-mother  ;  sister  ;  grand-daughter  ; 
step-sister  ;  aunt ;  daughter-in-law  ; 
sister-in-law  ;  a  woman  and  her  daugh- 
ter or  her  grand-daughter ;  a  wife's 
sister  (while  the  wife  is  living)  ;  a 
woman  at  the  time  specified  in  v.  19  ; 
a  neighbor's  wife ;  another  man ;  a 
beast.  The  Canaanites  did  these 
things,  which  explains  their  expulsion 
from  their  land  :  and  these  things  were 
also  common  with  the  Egyptians  among 
whom  the  Israelites  had  lived. 


Ch.  19 


LEVITICUS 


91 


A  few  comments  follow :  For  ex- 
ample, the  law  forbidding  such  rela- 
tionship with  a  brother's  wife  (i6),  is 
qualified  in  JJeut.  25:5-10,  so  far  as 
to  permit  marriage  with  the  widow  of 
a  deceased  brother  when  the  latter 
died  without  children,  in  order  to  per- 
petuate  his    family. 

The  reference  to  "Molech"  in  v.  21, 
grows  out  of  the  connection  between 
some  of  the  licentious  practices  just 
mentioned  and  the  worship  of  the 
heathen  god  (compare  2  Kings  17:31; 
Jer.  7:31;  19:5).  In  that  worship 
children  were  slain  like  beasts  and 
offered  in  sacrifice  to  their  god, 

3.  Contents  of  Chapter  19. 

It  is  difficult  to  generalize  in  chapter 
19,  which  seems  to  contain  repetitions 
of  laws  already  dealt  with  in  other 
connections. 

Among  these  reference  is  again  made 
to  the  Sabbath  ;  the  making  of  molten 
images  ;  the  eating  of  peace  offerings  ; 
gleaning  of  the  harvest  for  the  poor ; 
theft,  perjury,  oppression ;  the  treat- 
ment of  the  blind  and  deaf  ;  fairness  in 
judgment ;  talebearing ;  revenge  :  hy- 
bridity ;  carnal  connection  with  bond- 
women ;  imcircumcised  fruit ;  enchant- 
ment ;  physical  marks  of  idolatry ; 
honoring  the  aged,   etc. 

The  first  three  have  to  do  with  rev- 
erence for  God.  The  next  series,  hav- 
ing regard  to  the  poor,  was  not  only  a 
protest  against  natural  selfishness,  but 
an  intimation  that  the  land  did  not  be- 
long to  the  human  occupant  but  to 
God,  and  that  its  husbandman  was 
merely   His   steward. 

In  several  verses  following,  God  still 
speaks  on  behalf  of  the  weak  and  de- 
fenseless, but  ere  long  balances  the 
subject  by  showing  that  the  rich  are 
no  more  to  be  wronged  than  the  poor. 

Reaching  the  middle  of  the  chapter, 
the  commands  concerning  hybridity 
among  cattle  and  in  the  vegetable 
kingdom  are  sufficiently  clear,  but  that 
about  the  mingling  of  stuffs  in  our 
garments  is  not.  Perhaps  this  whole 
section  of  laws  is  to  cultivate  reverence 
for  the  order  established  in  nature  by 
God,  nature  itself  being  a  manifes- 
tation of  God.  In  this  case  the  pre- 
cept about  garments  would  be  a  sym- 
bolic reminder  of  the  duty  to  a  large 
class  who  aid  not  so  frequently  come 
in  contact  with  the  other  reminders 
referred  to. 

In  verses  20-22  we  come  upon  what 
seems  a  divine  approval  of  concubinage 
and  slavery,  but  we  are  to  remember 
the  explanation  of  it  in  Matt.  19:  8. 

The  "uncircumcised"  fruit  (23-25) 
is  as  interesting  a  feature  as  any  in 
the    chapter.      The    explanation    is    in 


the  law  that  the  first-fruit  always  be- 
longs to  God.  But  it  must  be  a  perfect 
offering  as  well  as  the  first-fruit,  and 
this  is  not  usually  true  of  the  fruit  of 
a  young  tree.  During  the  first  three 
years  of  its  life  it  is  regarded  as  an- 
alogous to  the  life  of  a  child  imcircum- 
cised or  unconsecrated  to  the  Lord. 
It  is  not  until  the  fourth  that  its  fruit 
becomes  sufficiently  perfected  to  offer 
unto  God,  and  not  until  after  that  is  it 
to  be  partaken  of  by  the  Israelite  him- 
self. 

The  reference  to  the  trimming  of  the 
hair  and  beard  is  explained  by  the  fact 
that  among  heathen  peoples  to  do  so 
visibly  marks  one  as  of  a  certain  re- 
ligion or  the  worshiper  of  a  certain 
god.  To-day  certain  orders  in  the 
Roman  Catholic  Church  are  indicated 
in  this  manner.  But  the  Israelite  was 
not  only  to  worship  God  alone,  but  to 
avoid  even  the  appearance  of  wor- 
shiping  another. 

Questions. 

1.  To  what  do  the  contents  of 
these    chapters    relate  ? 

2.  Why  was  "blood"  prohibited  in 
eating? 

3.  In  what  way  does  God  claim 
ownership  of  the  land  of  Israel? 

4.  How  does  He  defend  the  rich 
as  well  as  the  poor? 

5.  Can   you   quote   Matthew    19:8? 

6.  What  is  the  meaning  of  "un- 
circumcised" fruit  ? 

7.  To  what  does  the  trimming  of  the 
hair    and    beard    refer? 

NEW    TESTAMENT    APPLICA- 
TION 

Before  pursuing  these  lessons  further 
we  would  pause,  to  point  out  their  ap- 
plication to  the  Christian,  and  how  he 
should  make  use  of  them  for  his  spir- 
itual advancement  and  God's  glory 
in  this  sinful  world. 

Brooke  will  once  more  be  our  guide  : 

In  chapters  i  to  10  there  is  revealed 
what  God  is,  and  does,  and  gives  to 
His  people,  but  in  chapters  11  to  22 
we  have  what  His  people  should  be  and 
do  for  Him.  The  first  half  of  these 
latter  chapters,  11  to  16,  show  that  the 
life  of  God's  people  is  to  be  clean, 
while  the  second  half,  chapter  17  to 
practically  the  close  of  the  book,  shows 
how  it  is  to  be  holy.  There  is  a  differ- 
ence between  the  two  ideas  represented 
by  "clean"  and  "holy"  (2  Cor.  7:1). 

(i.)  The  word  "clean,"  together  with 
"unclean,"  "purify"  and  their  deriva- 
tives, comes  from  two  Hebrew  roots, 
occurring  in  the  6th  chapter  over  164 
times,  thus  showing  the  emphasis  God 
puts    upon    the    thought    they    express, 


92 


LEVITICUS 


and  impressing  us  with  the  fact  that  a 
line  of  separation  must  be  drawn  be- 
tween those  who  are  God's  people 
through  redemption  by  the  blood,  and 
those  who  are  not. 

(2.)  But  we  are  taught  that  only 
God  Himself  can  indicate  what  this 
line  of  separation  is.  Only  He  can  say 
what  is  fit  and  what  unfit  for  His  peo- 
ple to  think,  and  be,  and  do.  This  is 
New  Testament  as  well  as  Old  Testa- 
ment teaching  (Phil.  1:9-11),  and 
means  much  more  than  the  broad  dis- 
tinction between  right  and  wrong.  The 
people  of  the  world  know  what  these 
distinctions  are,  and  for  worldly  rea- 
sons endeavor  more  or  less  to  maintain 
them ;  but  the  people  of  God  know  the 
mind  of  God,  and  are  expected  to  fol- 
low it  in  details  of  which  the  world  is 
ignorant. 

( 7.)  We  learn  how  communion  with 
God  may  be  hindered  or  promoted  by 
things  otherwise  exceedingly  small, 
like  eating  and  drinking  (i  Cor.  10: 
31),  the  way  we  dress,  or  keep  our 
dwellings,  the  physical  condition  of 
our  bodies,  and  the  like.  Indeed  there 
are  many  questions  of  casuistry,  which 
the  full-grown  Christian  recognizes  as 
essential  in  order  to  walk  with  God,  of 
which  other  people  know  nothing. 
Compare  (Deut.  14:21;  i  Cor.  2:14; 
10  :  23  ;    Eph.  5:17;    2  Tim.  2  :  4). 

The  Christian  cannot  say:  "I  may 
do  this  for  others  do  it."  The  "others" 
may  not  be  redeemed  and  separated 
unt  God,  and  hence  he  must  leave  the 
doubtful  things  to  them  "who  claim 
not  royal  birth,"  and  "come  out  from 
among  them  and  be  separate"  (2  Cor. 
6:  17,  18). 

(4.)  Our  author  distinguishes  between 
the  first  half  of  this  section  of  the 
book,  chapters  11  to  16,  and  the  latter 
half,  17  to  22,  by  speaking  of  the  lat- 
ter as  presenting  on  the  positive  what 
the  former  presents  on  the  negative 
side.  In  illustrating  the  thought  from 
the  New  Testament  point  of  view  he 
uses  2  Cor.  7:1. 

"Having  therefore  these  promises, 
dearly  beloved,  let  us  cleanse  ourselves 
from  all  filthiness  of  the  flesh  and 
spirit,  perfecting  holiness  in  the  fear  of 
God." 

The  two  phrases  "cleanse"  and  "per- 
fecting holiness"  are  in  ditterent  tenses 
in  the  Greek.  The  former  is  in  the 
aorist,  and  marks  a  definite  action, 
something  done  once  for  all ;  but  the 
latter  is  in  the  present  tense,  and  im- 
plies a  continuous  line  of  conduct, 
vv^hen  we  are  bidden  to  "cleanse  our- 
selves" it  means  that  everything 
marked  by  God  as  unclean  is  to  be  at 
once  and  forever  put  away ;  but  when 
we  are  bidden  to  be  perfect  in  holiness 


a  life-long  course  of  action  and  con- 
duct   is    in    mind. 

Brooke  helps  us  to  understand  this 
by  his  definition  of  "holiness,"  which  in 
its  primary  sense  does  not  mean  super- 
eminent  piety  but  "the  relationship  ex- 
isting between  God  and  a  consecrated 
thing."  It  is  in  this  sense  we  read  of 
a  holy  day,  a  holy  place,  or  a  holy 
animal. 

(5.)  But  as  soon  as  this  title  is  given 
to  anyone  or  anything,  the  power  of  it 
is  supposed  to  begin  to  work,  that  is,  it 
immediately  demands  altered  usage  or 
conduct  harmonizing  with  the  new  re- 
lationship to  God  into  which  it  is 
brought.  As  applied  to  human  beings, 
it  is  an  instant  summons  to  a  new 
line  of  conduct,  and  thus  passes  into 
the  meaning  of  practical  piety.  He 
uses  this  illustration  :  If  one  were  re- 
buking a  peer  for  unworthy  conduct 
he  might  say  :  "You  are  a  nobleman  ; 
you  ought  to  be  a  noble  man."  In  this 
sense  Paul  uses  it  in  i  Cor.  5:7: 
"Purge  out  the  old  leaven,  that  ye 
may  be  a  new  lump,  even  as  ye  are  un- 
leavened." 

(6.)  These  chapters  therefore  (17  to 
22),  bring  into  startling  prominence  the 
breadth  anu  depth  of  the  idea  of  holi- 
ness as  God  conceives  of  it.  It  con- 
cerns the  table  of  God's  people,  the 
home,  and  all  their  social  and  business 
relationships. 

It  is  only  as  we  realize  this  idea'of 
holiness,  and  how  far  we  are  separated 
from  it  by  our  old  nature,  that  we  can 
appreciate  the  typical  significance  of 
the  Day  of  Atonement  and  the  place 
its  revelation  occupies  in  this  book 
(chapter  16).  I'he  other  chapters  pre- 
ceding and  following  that  revelation 
raiseu  the  question.  Who  can  be  clean 
before  God  ?  We  perceive  that,  not- 
withstanding what  provisions  we  make 
or  precautions  we  take,  we  can  never 
be  sure  that  no  spot  of  uncleanness  re- 
mains, or  that  the  conditions  for  com- 
munion with  God  are  fulfilled.  Only 
God  can  be  sure  of  this,  or  make  us 
sure,  but  that  assurance  is  what  chap- 
ter 16  in  its  typical  aspect  is  intended 
to  provide. 

Once  a  year,  and  on  that  day,  "all 
the  iniquities  of  Israel,  and  all  their 
transgressions,  in  all  their  sins"  were 
completely  removed,  and  atonement 
maae  for  every  uncleanness.  The  pro- 
totype of  this  we  find  in  the  person  and 
work  of  our  blessed  Lord,  whose  grace 
is  sufficient  for  us.  and  whose  blood 
cleanseth  us  from  all  sin. 

Questions. 

I.  Why  is  the  standard  of  righteous- 
ness for  God's  people  different  from 
that  of  the  world? 


Chs.  20-22 


LEVITICUS 


93 


2.  Name  some  of  the  little  things 
which  may  affect  the  saint's  communion 
with    God. 

3.  Quote  2  Corinthians  7:1. 

4.  How  would  you  define  "holiness"? 

5.  Quote    I    Corinthians   5  :  7. 

PENALTIES    FOR    PEOPLE    AND 
PRIESTS 

Chapters  20-22 

The  2oth  chapter  is  of  deep  interest 
as  showing  what  infinite  wisdom,  and 
love  has  considered  a  just  punishment 
for  certain  crimes.  These  crimes  are 
still  committed  in  civilized  communities 
but  a  different  view  of  their  treatment 
seems  to  exist.  Are  human  govern- 
ments in  modern  times  wiser,  and  bet- 
ter than  this  theocracy,  where  Jehovah 
ruled  ?  Are  the  weaknesses  of  our  de- 
mocracies explained  by  their  indiffer- 
ences to  the  code  here  exhibited  ? 

Why  does  not  this  code  obtain  in 
Christian  nations,  since  God  has  re- 
vealed it  and  such  nations  are  supposed 
to  serve  God? 

The  answer  is,  that  no  nation  on 
earth  is  a  God-governed  nation,  as 
Israel  was,  and  shall  again  be  in  the 
millennial  age.  The  laws  of  so-called 
Christian  nations  are  man-made,  not 
God-made.  They  may  bear  a  likeness 
or  relationship  to  these  laws  of  God, 
but  only  as  they  grow  out  of  a  neces- 
sity of  human  experience.  No  nation 
has  ever  set  itself  the  task  of  finding 
out  God's  mind  with  reference  to  this 
or  that  penalty,  and  squaring  its  legis- 
lation accordingly.  Hence  the  law- 
lessness we  see  on  every  hand,  and  the 
injustice ;  hence  the  teaching  of  the 
prophets  that  the  present  order  of 
things  shall  end  in  a  grand  catastrophe, 
and  God  shall  set  up  His  own  kingdom 
on  the  earth  over  which  His  Son  shall 
reign. 

Outline  of  the  Chapter. 

The  first  section  (1-6),  relates  to  the 
giving  of  seed  to  Molech,  and  consult- 
ing with  familiar  spirits,  or  what  we 
call  Spiritualism.  With  Spiritualism 
might  be  included  other  occultisms, 
such  as  fortune-telling,  clairvoyance, 
palmistry   and   the   like. 

A  second  section  (7,  8),  consists  of 
a  command  to  sanctification  of  life  and 
obedience  to  God. 

A  third  (9-16),  enumerates  other 
cases  for  which  death  was  ordered, 
some  of  them  very  unnatural  crimes. 

A  fourth  (17-21),  names  offenses  for 
which  a  lesser  penalty  is  prescribed. 

A  fifth  (22-26),  consists  of  a  conclud- 
ing exhortation  against  disobedience 
enforced  by  the  impending  punishment 


of  the  Canaanites,  and  the  goodness  of 
God  to  them  (Israel). 

For  what  crimes  is  death  ordained  as 
a  penalty  (2-5,  10,  12,  13,  14,  15,  16, 
2-j^  ?  What  manner  of  death  is  or- 
dained (2)  ?  In  the  case  of  certain 
crimes  is  any  difference  made  between 
the  sexes  (10,  11,  12,  14,  15,  16)?  In 
what  instance  were  the  bodies  of  the 
criminals  to  be  burnt  after  death  (14)  ? 

In  the  case  of  the  lesser  penalties, 
which  offense  demanded  the  most  pub- 
lic   excommunication    (17)? 

The  Principles  Involved. 

Certain  "reformers"  claim  that  the 
primary,  if  not  the  sole,  object  of  the 
punishment  of  crime  is  the  reformation 
of  the  individual.  How  does  such  a 
theory  square  with  this  divine  pre- 
cedent? Had  reformation  been  the 
chief  thought  in  God's  mind,  would  He 
have  ordained  the  death  penalty  with 
such  unqualified  severity? 

How  uoes  verse  3  show  that  the  in- 
tention of  the  punishment  is  to  satisfy 
the  outraged  holiness  of  God  ?  How 
does  verse  12  show  that  it  is  to  pre- 
serve the  natural  order  of  the  human 
family?  how  does  verse  14  show  that 
it  is  for  the  moral  benefit  of  the  race? 

The  multiplication  of  murders  and 
crimes  against  the  family  in  these  days 
may  be  explained  by  the  laxity  of  the 
laws,  or  the  indisposition  of  the  people 
to  enforce  them.  "Where  God  pro- 
nounces the  death  penalty,  man  apolo- 
gizes for  the  crime,  then  lightens  the 
penalty,  then  abolishes  it,  and  at  last 
legalizes  the  offense.  This  modern 
drift  bodes  no  good,  and  in  the  end 
can  only  bring  disaster  to  the  family 
and  the  state." 

I.    Holiness  o£  the  Priests,  c.  21,  22. 

We  pass  over  chapters  21  and  22 
with  a  remark  or  two,  as  they  treat  of 
the  same  subject  as  the  preceding  chap- 
ter except  as  it  applies  to  the  priests. 
While  all  Israel,  as  Kellogg  says,  was 
called  to  be  a  priestly  nation  and  holy 
to  Jehovah  in  life  and  service,  "this 
sanctity  was  represented  in  degrees 
successively  higher  in  each  of  its  three 
divisions,  the  people,  the  priest,  and  the 
high  priests,"  like  the  three-fold  di- 
vision of  the  tabernacle,  the  outer 
cou  t,  the  holy  place,  and  the  Holy  of 
Holies. 

The  principle  still  holds  good,  in  that 
special  privileges  place  him  who  en- 
joys them  under  special  obligations  to 
holiness  of  life.  Christians,  in  other 
words,  should  not  merely  be  equally 
correct  in  life  with  the  best  men  of  the 
world,  but  more — they  should  be  holy. 
And  within  the  Church,  those  who  oc- 
cupy official  positions  or  who  are  other- 


94 


LEVITICUS 


23 : 3-14 


wise  elevated  above  their  fellows,  are 
under  the  more  stringent  obligations 
of  life  and  work. 

Questions. 

1.  What  kind  of  government  was 
that  of  Israel? 

2.  How  would  you  account  for  much 
of  the  disorder  and  lawlessness  in  so- 
called  Christian  nations? 

3.  What  will  bring  this  to  an  end? 

4.  Have  you  tried  to  answer  the  Ques- 
tions asked  under  the  head  of  "Princi- 
ples Involevd"  ? 

5.  What  peculiar  obligation  of  con- 
duct lies  upon  Christians,  and  why? 

FEASTS  OF  THE  LORD 

Chapter  23 

There  is  nothing  more  affecting  in 
all  this  legislation  than  the  provision 
God  makes  for  the  physical  happiness 
and  the  temporal  welfare  of  His  people. 
He  wants  them  to  rejoice  if  only  they 
rejoice  in  Him.  (Phil.  4:4)-  This 
chapter  sets  this  forth. 

Compare  the  Revised  Version  and  ob- 
serve that  the  word  in  verse  2_  is  "set 
feasts,"  or,  "appointed  seasons." 

Why  are  they  called  "set  feasts  of 
the  Lord"?  is  it  not  because  He  ap- 
pointed them,  and  because  He  would  be 
glorified  in  them?  What  other  title 
do  they  receive  (2)  ?  When  "holy  con- 
vocations" are  mentioned  we  think  of 
public  gatherings  at  the  tabernacle,  or. 
later  on,  at  the  temple  ;  but  these  were 
commanded  only  for  the  three  occas- 
ions, the  passover  in  the  spring,  and  the 
feast  of  weeks  (Pentecost),  and  atone- 
ment in  the  autumn  (Exodus  34:22). 
Probably,  therefore,  the  other  convo- 
cations were  local  gatherings  crystal- 
lized afterwards  in  the  weekly  syna- 
gogue. 

I.    The  Weekly  Sabbath,    v.  3. 

What  is  the  first  feast  mentioned 
(3)?  Although  the  weekly  Sabbath  is 
included  among  these  appointed  sea- 
sons, yet  it  is  distinguished  from  them 
by  the  fresh  heading  of  verse  4.  and 
by  verses  37  and  38.  It  is  indeed  an 
appointed  season,  but  dating  from  the 
creation  of  man,  and  not  here  first  pre- 
scribed. It  is  in  this  sense  a  kind  of 
germ  of  all  the  other  appointed  sea- 
sons. 

How  is  the  sanctity  of  the  weekly 
Sabbath  expressed  in  the  Revised  Ver- 
sion? What  was  prohibited  on  this 
day?  Did  this  prohibition  extend  only 
to  oustide  work,  or  what  we  would  call 
in  our  day  business  affairs? 

Do  you  remember  what  was  taught 
previously  about  the  two  reasons  for 
the   weekly   Sabbath?     A  memorial   of 


God's  rest  in  creation  it  was,  and  yet 
also  a  memorial  of  redemption  (Exo- 
dus 31:13;  Deut.  5:15).  While  the 
redemption  specifically  in  mind  is  the 
Jews'  deliverance  from  Egypt,  yet  it  is 
a  type  of  our  spiritual  deliverance  from 
sin  through  Christ. 

The  original  Sabbath  rest  of  God,  in 
which  man  participated,  was  marked 
by  sin,  so  that  the  whole  creation  be- 
came "subjected  to  vanity"  (Romans 
8  :  20).  God  could  not  rest  in  this  state 
of  things,  and  began  a  work  of  new 
creation.  The  object  of  this  is  the 
restoration  of  that  Sabbath  rest  which 
thus  was  interrupted  ;  hence,  the  week- 
ly Sabbath  looked  forward  as  well  as 
backward. 

2.  The  Passover  and  Unleavened 
Bread,    vv.  4-8. 

The  feasts  of  the  passover  and  un- 
leavened bread  we  met  in  Exodus,  but 
here  we  learn  how  the  latter  shall  be- 
gin and  end  with  a  holy  convocation, 
and  be  characterized  by  the  omission  of 
"servile  work."  This  last  seems  to  re- 
fer to  labor  in  the  field  and  otherwise, 
outside  of  the  home. 

The  spiritual  meaning  of  these  two 
feasts  we  have  considered.  Through 
the  slaying  of  the  lamb  and  sprinkling 
of  its  blood  Israel  secured  deliverance 
from  Egypt,  and  by  eating  its  flesh 
strength  for  the  journey  before  them, 
ihe  unleavened  bread,  however,  had 
more  than  an  historic  reference.  Leav- 
en is  the  type  of  evil  or  moral  cor- 
ruption, and  its  removal  signifies  that 
the  redeemed  nation  must  be  a  holy  and 
separate  people. 

3.  The    Sheaf   of   the   Firstfruits. 
vv.  9-14. 

In  connection  with  the  two  feasts 
just  named,  what  further  ceremony  is 
established  (10,  11)?  With  this  what 
ofterirfg  should  be  presented  (12,  13)? 
What  prohibitions  are  entailed  (14)? 

We  have  here  a  preliminary  feast  of 
the  harvest.  The  waiving  of  the  sheaf 
of  the  first-fruits  indicates  that  the 
whole  harvest  to  follow  belonged  and 
was  consecrated  to  God.  Until  this 
action  was  taken  they  were  not  at  lib- 
erty to  use  the  harvest. 

In  this  we  have  another  symbol. 
Israel  is  God's  firstborn  among  the  na- 
tions (Exodus  4:22"),  of  the  redeemed 
earth.  She  is  the  earnest  of  the  re- 
demption of  all  these  nations — the  be- 
ginning of  the  world's  harvest,  which 
shall  be  realized  in  the  millennial  age. 

And  the  idea  is  not  exhausted  yet, 
as  we  judge  by  i  Cor.  s_:  7,  8.  Christ 
our  passover  was  sacrificed  for  us, 
and  the  sheaf  of  the  firstfruits  in  His 
resurrection    was    presented    unto    God 


23:15-43 


LEVITICUS 


95 


as  a  type  of  the  resurrection  of  all  His 
people  (I  Cor.  15  :  20). 

4.  Pentecost,    or    the     Feast    of 
Weeks,     w.  15-21. 

How  long  after  the  presentation  of 
the  sheaf  of  the  firstfruits  came  the 
next  feast  (15,  16)?  What  should  be 
offered  on  this  day  (17-20)?  With 
what  should  these  loaves  be  baked 
(17)  ?  What  was  the  design  of  this 
offering  (17)  ?  Because  this  feast  came 
on  the  fiftieth  day  after  the  presenta- 
tion of  the  sheaf  of  the  firstfruits,  it  is 
called  the  Feast  of  Pentecost,  from  the 
Greek  numeral  meaning  fifty  ;  and  the 
i<east  of  Weeks,  because  it  followed 
seven  weeks  after  that  of  the  sheaf. 

The  former  festival  marked  the  be- 
ginning of  the  harvest  with  the  first 
sheaf  of  barley,  and  this,  the  com- 
pletion of  the  grain  harvest,  with  the 
reaping  of  the  wheat.  In  the  former 
the  sheaf  was  presented  as  it  came 
from  the  field,  but  in  this  the  offering 
was  of  the  grain  as  prepared  for  food. 
Why  it  might  be  baked  with  leaven  we 
do   not  know. 

Speaking  of  the  typical  aspect  of 
this  feast,  and  comparing  it  with  the 
Passover,  there  God  was  seen  to  be  the 
Redeemer  of  Israel,  here  He  is  seen 
to  be  her  preserver. 

Comparing  it  with  the  sheaf  of  the 
firstfruits,  there  we  see  a  type  of 
Christ's  resurrection  as  "the  firstfruits 
of  them  that  sleep,"  but  here  a  type  of 
the  descent  of  the  Holy  Ghost  on  the 
day  of  Pentecost  when  "the  church  of 
the  firstborn"  was  formed  as  the  be- 
ginning of  the  great  ingathering  of  the 
whole  number  of  the  elect.  (Acts  2  : 
1-4;    Col.  I  :  18;    James  i  :  18). 

As  compared  with  the  weekly  Sab- 
bath, this  feast,  in  celebrating  the  rest 
after  the  labors  of  the  harvest,  became 
a  type  of  the  great  rest  to  follow  the 
harvest  at  the  end  of  this  age  (Matt. 
13  :  39)- 

5.  The  Feast  of  Triunpets,  w.  23- 

28. 

We  have  seen  that  the  Feast  of  tb.e 
Sabbath  on  the  seventh  day  of  each 
week  was  a  germ  of  the  whole  series 
of  septenary  feasts.  The  Feast  of 
Pentecost  on  the  seventh  week,  and 
now  the  Feast  of  Trumpets  at  the  be- 
ginning of  the  seventh  month  carry  for- 
ward the  idea.  Spring,  summer  and 
autumn  each  has  its  feast.  This  sev- 
enth month,  corresponding  to  that  per- 
iod of  our  year  from  the  middle  of 
September  to  the  middle  of  October 
was  the  great  month  of  the  Jewish  year 
in  that  three  great  events  occurred  in  it 
— the  feast  of  Trumpets,  the  great  Day 


of  Atonement,  and  the  Feast  of  Taber- 
nacles. 

The  blowing  of  trumpets  was  an  an- 
nouncement from  God  to  His  people 
that  the  great  glad  month  had  come, 
the  month  of  atonement  and  of  the 
greatest  festivity  of  the  year  resulting 
from  that  atonement,  and  the  earthly 
blessing  accompanying  it. 

On  other  occasions  trumpets  were 
blown  only  by  the  priests  and  at  Jhe 
central  sanctuary,  but  in  this  case  they 
were  blown  by  everyone  who  would 
throughout   the   whole   land. 

How  recon>,  ^ed  we  could  be  to  the 
noises  preceding  New  Year's  Day,  or 
the  4th  of  July,  or  Thanksgiving  Day, 
if  only  the  blowing  of  the  horns  were 
an  act  of  worship  in  recognition  of  the 
goodness  and  faithfulness  of  God  ! 

6.  The  Day  of  Atonement,    vv.  26- 

32. 

The  Day  of  Atonement  has  been  con- 
sidered in  chapter  16.  Coming  at  this 
season  of  the  year  it  demonstrated  the 
complete  rest  brought  in,  both  for  God 
and  His  people,  through  the  expiation 
of   their    guilt. 

How  were  the  people  on  this  day  to 
express  penitence  for  their  guilt  (27)  ? 
(Cp.  Is.  58:3-7;  Zech.  7:5.)  What 
penalty  followed  the  absence  of  such 
penitence    (29) ? 

How  do  these  great  truths  of  sin, 
repentence,  expiation,  rest,  apply  to  the 
people    of   all   ages? 

7.  The  Feast  of  Tabernacles,    vv. 

33-43. 

This  is  the  greatest  of  the  feasts 
When  did  it  begin,  what  is  it  called, 
and  how  long  aid  it  last?  On  what  two 
days  were  "holy   convocations"   called  ? 

What  reference  to  the  complete 
harvest  is  found  in  this  enactment 
(39)  ?  With  what  unusual  feature 
was  this  feast  to  be  celebrated  (40)  ? 
What  did  the  dwelling  in  booths  com- 
memorate (42,  43) ?  As  the  passover 
typified  our  redemption  through  Christ, 
the  unleavened  bread  our  feeding  upon 
Him  for  strength,  the  first  sheaf  His 
restoration  from  the  dead,  Pentecost 
the  descent  of  the  Holy  Ghost,  or  the 
spiritual  ingathering  of  the  first  fruits 
of  the  world's  harvest  in  the  forma- 
tion of  the  church,  so  the  Feast  of 
labernacles  is  thought  to  typify  the 
completion  of  that  harvest  in  the  final 
ingathering  of  the  elect  at  the  end  of 
the  age.  Then  all  that  are  Christ's 
shall  either  rise  from  the  dead  or  be 
translated  to  meet  Him  in  the  air  at 
the  second  coming  (i   Thess.  4:  13-18). 

The  eighth  day  after  the  feast  is  a 
type  of  that  new  week  ushered  in  by 
the  millennial  age,  when  the  earth  and 


96 


LEVITICUS 


Ch.  25 


all  that  is  therein  shall  experience  the 
rest  promiseu  to  the  people  of  God 
(Zech.   14;    16;    21). 

Questions. 

1.  Quote   Phil.  4  :  4. 

2.  What  feast  may  be  said  to  be  the 
"germ"  of  all  the  others? 

3.  To  what  does  the  weekly  rest  day 
look  forward? 

4.  Of  what  is  "leaven"  always  the 
type   in    Scripture? 

5.  Of  what  is  the  sheaf  of  the  first- 
fruits  the  type  ? 

6.  Of  what  is  the  Feast  of  Weeks 
the  type  as  compared  with  that  of  the 
first-fruits  ? 

-.  What  was  the  great  month  of  the 
Jewish   year,   and   why? 

8.  Give  the  name,  history  and  typi- 
cal significance  of  the  greatest  of  the 
feasts. 

THE  SABBATIC  AND  JUBILEE 
YEAES 

Chapter  25 

Considering  the  limited  scope  of 
this  work,  we  pass  over  chapter  24,  to 
give  more  attention  to  the  subject  of 
the  present  chapter,  which,  is  closely 
connected  with  that  of  the  "feasts"  or 
"appointed   seasons." 

The  Sabbatic  Year. 

It  deals  first  with  the  Sabbatic  year 
(1-7).  From  what  were  the  Israelites 
prohibited  in  the  seventh  year  (4)? 
How  much  further  did  the  prohibition 
extend  (5)?  But  while  there  should 
be  no  sowing,  pruning  or  reaping  for 
the  year,  nevertheless  were  all  the 
spontaneous  produce  of  the  land  to  be 
a  waste  (6,  7)  ?  What  may  have  been 
God's  object  in  this  law? 

Agricultural  science  recognizes  that 
a  periodic  rest  of  land  is  of  advan- 
tage, particularly  where  it  is  difficult 
to  obtain  fertilizers  in  adequate 
amount.  But  there  must  have  been  a 
deeper  reason  here,  and  we  wonder 
whether  the  enactment  was  not  in- 
tended as  a  discipline  in  faith  to- 
wards God,  teaching  the  Israelite  that 
man  does  not  live  by  bread  alone  (Cp. 
vv.  20-22;  with  Deut.  8:3).  Then 
may  not  another  thought  have  been  to 
impress  him  that  his  right  to  the  soil 
and  its  produce  came  from  God  ?  We 
can  see  also  how  such  an  enactment 
would  curb  selfishness  and  covetous- 
ness,  and  place  the  rich  and  the  poor 
periodically  on  the  same  level.  It  has, 
of  course,  some  symbolical  and  typical 
aspects  as  well,  which  will  be  con- 
sidered later. 


The  Jubilee  Year. 

The  chapter  deals  in  the  next  place 
with  the  Jubilee  year  (8-12).  In  what 
month,  and  on  what  day  did  it  begin 
(9)  ?  What  name  was  given  to  this 
day?  By  what  ceremony  was  it  in- 
troduced ?  What  was  the  proclama- 
tion on  this  day  (10)?  Was  it  also  a 
Sabbath  for  the  land  (11)?  Then, 
did  two  Sabbath  years  come  in  imme- 
diate succession? 

A  question  may  arise  as  to  how  a 
new  year  could  begin  in  the  seventh 
month.  But  the  answer  is  that  Israel 
had  two  kinds  of  years.  What  might 
be  called  its  religious  year,  began  with 
the  Feast  of  the  Passover  in  the  spring 
(Exodus  12),  while  its  civil  year  began 
with  the  day  of  atonement  in  the  fall. 

Liberty  Proclaimed. 

One  feature  of  the  "liberty"  of  the 
Jubilee  year  concerned  the  redemp- 
tion of  the  land  (vv.  12-27:23,  24). 
In  that  year  what  must  be  returned  to 
every  man  who  had  suffered  a  loss 
of  it  (13)?  WTiat  was  the  basis  of 
value  in  the  purchase  and  sale  of  land 
(15.  16)?  Since  the  possession  must 
revert  to  the  original  holder  in  the 
year  of  Jubilee,  it  had  only  just  so 
much  value  as  there  were  years  and 
crops  intervening  between  the  time  it 
left  his  hand  and  the  next  Jubilee. 
What  was  the  purpose  or  effect  of  this 
law  (17)?  A''hat  was  its  basis,  or  in 
other  words,  why  could  not  the  land 
be  sold  in  perpetuity,  but  must  be  re- 
turned to  its  first  holder   (23)? 

Observe  from  this  that  in  Israel, 
under  the  theocracy,  there  was  no  such 
thing  as  either  private  or  communal 
ownership  of  the  land.  The  owner 
was  Jehovah,  and  all  any  man  could 
buy  or  sell  was  the  right  to  its  produce, 
and  that  only  for  a  limited  time. 

The  Kinsman  Redeemer. 

The  law  of  the  kinsman  redeemer  is 
an  interesting  feature  of  this  subject 
(25-28). 

If  one  for  reasons  of  poverty  was 
obliged  to  sell  his  land,  whose  duty 
was  it  to  redeem  it  for  him  did  his 
circumstances  permit  (25)  ?  Might  the 
original  possessor  himself  redeem  _  it 
(26)?  Observe  that  the  basis  of  price 
(27)  was  that  referred  to  above.  Ob- 
serve also,  that  if  it  could  not  be  re- 
deemed in  either  case,  then  it  must  re- 
turn to  him  at  the  Jubilee  (28). 

Exceptional  Cases. 

The  exception  as  to  walled  cities  is 
peculiar  (29-34).  If  a  man  sold  a. 
dwelling  there,  might  he  ever  get  _  it 
back  again  (29)  ?  If  the  opportunity 
vras   not   availed   of,   what   then    (30)  ? 


26 : 3-39 


LEVITICUS 


97 


Did  this  apply  to  other  than  walled 
cities  (^31)  ?  Was  there  any  excep- 
tion as  to  the  owners  of  dwellings  in 
walled  cities  (32)  ? 

The  reason  for  exempting  houses  in 
walled  cities  seems  to  be  that  there 
wai  no  land  here  which  might  be 
used  agriculturally  for  man's  support. 
In  the  case  of  unwalled  towns  or  vil- 
lages it  was  otherwise,  hence  the  ex- 
ception there.  The  inhabitants  of  such 
towns  or  villages  were  the  cultivators 
of  the  soil,  and  their  houses  belonged 
to  their  farms.  The  case  of  the  Le- 
vites  is  explained  by  the  fact  that  ac- 
cording to  the  divine  command,  earlier 
recorded,  they  had  no  other  possession 
than  their  houses. 

The  Question  of  Slavery. 

The  question  of  slavery  comes  again 
before   us   in   this   chapter    (vv.    39-55). 

What  kind  of  a  slave  is  referred  to 
in  v.  39,  voluntary  or  involuntary?  A 
Hebrew  or  an  alien?  What  difference 
must  be  made  in  his  case?  How  did 
the  Jubilee   year   effect   him    (40,   41)? 

What  other  kind  of  slave  is  allowed 
for  in  vv.  44,  45  ? 

Provided  that  a  Hebrew  sold  him- 
self to  an  alien,  what  then  (vv.  47- 
49)? 

We  wonder  at  Jehovah  permitting 
slavery.  But  if  we  carefully  consid- 
ered the  laws  governing  it  in  Israel, 
we  must  have  see"  how  different  it 
was  from  modern  lavery,  how  just 
and  equitable,  and  even  how  desirable 
for  those  whose  ciicumstances  made  it 
necessary.  We  shall  see  also  that 
these  laws  had  such  an  educational 
power  as  to  altogether  banish  slavery 
from  the  Hebrew  people. 

The  Typical  and  Symbolical 
Aspect. 

The  Sabbatic  year  and  Jubilee  year 
are  the  last  two  members  of  the  Sab- 
batic system  of  septenary  periods  all 
of  which  have  a  typical  significance. 
Each  brings  out  some  aspect  of  re- 
demption through  Christ,  and  all  com- 
bined form  a  progressive  revelation  in 
type  of  the  results  of  Christ's  work  for 
the  world. 

These  last  two  periods  began  on  the 
great  Day  of  Atonement  in  which  all 
Israel  was  to  afhict  their  souls  in  peni- 
tence for  sin ;  and  on  that  day  they 
both  began  when  the  high  priest  came 
out  from  within  the  veil,  where,  from 
the  time  of  offering  the  sin-offering, 
he  had  been  hidden  from  the  sight  of 
Israel.  Both  also  were  ushered  in  with 
a  trumpet  blast.  We  have  in  both 
a  type  of  the  final  repentance  of  Israel 
in  the  latter  days,  and  their  re-estab- 
lishment  in   their  own  land,   of  which 


all  the  prophets  speak.  The  earlier 
restoration  from  their  Babylonian  cap- 
tivity was  doubtless  prefigured  here  as 
well ;  and  yet  the  ultimate  reference 
must  be  to  that  event  still  in  the  future 
-S.    II  :  1 1. 

The  World  Fulfilment. 
The  type,  however,'  reaches  beyond 
Israel  and  includes  the  whole  earth. 
See  Peter's  reference  in  Acts  3:  19-21, 
when  Jesus  Christ  the  heavenly  High 
Priest  shall  come  forth  and  when  the 
last  trumpet  shall  sound  and  He  shall 
appear  "the  second  time  without  sin 
unto  salvation"  (Heb.  9 :  28 ;  Rom. 
8  :  19-22). 

Questions. 

1.  Name  four  practical  reasons  for 
the   Sabbatic  year. 

2.  When  did  the  civil  year  of  Israel 
begin  ? 

3.  Who  owned  the  land  of  Israel? 

4.  Can  you  explain  the  exemption  of 
"walled    cities"? 

5.  What  effect  has  God's  law  about 
slavery  had  upon  that  institution 
among  the   Hebrews? 

6.  On  what  day  of  the  year  did  the 
Sabbatic   and  Jubilee  years   begin  ? 

7.  Of  what  are  both  these  years  a 
type  ? 

8.  How  far  beyond  Israel's  history 
does  the  type  of  the  Jubilee  year  ex- 
tend? 

THE   GEEAT   PEOPHEGY 

Chapteb  26 

This  chapter  opens  with  injunctions 
(vv.  I  and  2),  which  practically  cover 
the  first  table  of  the  law,  and  then 
follow  (i),  promises  of  blessing  in  the 
case  of  obedience  (3-13)  :  (2),  warn- 
ings of  judgment  in  case  of  disobe- 
dience (14-39)  ;  and  (3),  a  prophecy 
of  ultimate  repentance  and  restoration 
to  divine  favor  in  the  latter  days. 

The  Promised  Blessings,     vv.  3-13. 

These  blessings  include  (i),  fruit- 
ful seasons  (3-5)  ;  (2),  internal  se- 
curity (6-8)  ;  (3),  multiplication  of 
numbers  and  the  increased  harvest 
necessary  to  support  them  (9-10)  ;  and 
(4),  the  abiding  presence  of  God  with 
them  (11-12).  All  these  promises  are 
based  on  and  grow  out  of  their  origi- 
nal redemption  from  Egypt  and  God's 
covenant  with  them  at  that  tim?    (13). 

Warnings  of  Judgment,     w.  14-39. 

The  judgments  are  first  spoken  of  in 
general  terms,  and  include  physical 
disease,  bereavement,  famine,  conquest 
and  dispersion   (14-17)  ; 

Then  there  follow,  as  Kellogg  shows 


98 


LEVITICUS 


2G  :  40-27 :  33 


four  series  of  warnings,  each  condi- 
tioned on  the  supposition  that  they  did 
not  repent  as  the  result  of  the  preced- 
ing experiences.  Each  series  is  pref- 
aced by  the  formula,  "/  ivill  pumsh  you 
seven  times  more  for  your  sins"  fvv. 
i8,  21,  24,  28).  The  thought  is  that 
each  new  display  of  impenitence  on 
Israel's  part  shall  be  marked  by  in- 
creasing severity.  Notice  (i),  that  the 
rains  will  be  withheld  (ig-20):  (2), 
wild  beasts  will  destroy  their  children 
and  cattle  {22)  ;  (3),  war,  pestilence 
and  famine  shall  follow_  (25-26)  ;  (4), 
all  these  calamities  will  come  upon 
them  with  increasing  terror,  so  that 
they  shall  eat  the  flesh  of  their  sons 
and  daughters,  and  their  city  shall  be- 
come waste  and  their  land  desolate  to 
that  extent  that  their  enemies  shall  be 
astonished  at  it.  Moreover,_  they  will 
be  scattereu  among  the  Gentile  peoples 

U2-33)-.  _.     ,  . 

The  importance  of  this  prophecy  is 
that  all  the  later  prophecies  concerning 
the  judgments  upon  Israel  are  a  kind 
of  application  of  it  to  the  later  condi- 
tions. It  is  also  an  epitome  of  Israel's 
history  from  the  death  of  Joshua,  say, 
until  the  present  time. 

This  chapter,  is  of  great  importance 
as  proof  of  the  divine  origin  of  the 
Bible.  We  have  here  an  evidence  of 
foreknowledge,  and  therefore,  of  the 
inspiration  of  the  Holy  Spirit,  which 
cannot  be  gainsaid. 

Repentance  and  Restoration. 
vv.  40-46. 

The  word  "If"  at  the  beginning  of 
verse  40  is  in  the  R.  V.  "And."  It  thus 
becomes  a  positive  statement  of  God 
that  Israel  shall  confess  her  iniquity 
and  be  humbled  before  Him  ;  and  that 
in  consequence,  the  Lord  will  remem- 
ber His  covenant  with  Jacob  (42). 

These  words  had  a  partial  fulfilment 
in  the  return  from  the  Babylonian  cap- 
tivity, but  this  did  not  exhaust  the 
prophecy.  Israel  again  forgot  Jehovah 
and  committed  her  greatest  sin  in  cru- 
cifying her  Messiah.  As  the  result  her 
people  are  now  scattered  among  the 
nations,  and  her  land  is  desolate. 
Nevertheless,  God's  covenant  with  her 
fathers  is  not  forgotten.  The  promises 
to  her  were  renewed  after  the  return 
from  Babylon  with  reference  to  events 
that  shall  take  place  in  her  history  at 
the  end  of  this  age  (Zechariah  12:8- 
14  and  13:  i).  See  also  Paul's  epistle 
to  the  Romans  (chapter  11:2  and  25- 
20"). 

Observe  that  the  promises  for  the 
future  pertain  to  the  land  as  well  as 
the  people  of  Israel  (42).  Compare 
Luke  21  :  24.  The  inference  is  clear 
that   Israel  shall   not   only  be   restored 


to  God  in  repentance  through  faith  in 
her  Messiah,  but  she  shall  also  be  re- 
stored to  Palestine,  whose  fruitfulness 
will  be  greater  than  ever. 

Questions. 

1.  Give  a  general  outline  of  this 
chapter. 

2.  What  blessings  are  promised  on 
Israel's   obedience? 

3.  How  does  this  chapter  prove  the 
divinity  of  the  Bible? 

4.  How  does  verse  40  become  a  posi- 
tive statement  ? 

5.  Have   you  read  Romans   11? 

VOWS  AND  TITHES 

Chapter  27 

We  have  in  this  closing  chapter  a 
supplement  to  the  whole  book.  Hith- 
erto we  dealt  with  obligations  and  du- 
ties resting  on  all  Israelites  alike,  but 
now  we  come  to  vows  of  an  additional 
and  voluntary  character.  (Deut.  23  : 
22.) 

Persons  Might  be  Vowed,     vv.  1-8. 

The  thought  is,  that  persons  might 
be  vowed  for  service  in  the  sanctuary  : 
but  since  service  could  not  be  found 
for  so  large  a  number,  and  especially 
for  young  children,  who  might  be 
vowed,  there  might  be  a  money  equiva- 
lent for  them.  This  equivalent,  which 
was  to  be  paid  into  the  treasury  of  the 
sanctuary,  was  determined  by  the  labor 
value  of  the  person  vowed  as  based  on 
sex  and  age.  It  was  always  low 
enough  not  to  burden  the  poor. 

Domestic  Animals  Might  be  Vowed. 
vv.  9-13. 

If  the  animal  were  suitable  for  sac- 
rifice, it  might  be  accepted  for  the 
service ;  but  if  otherwise,  the  priest 
must  set  a  price  on  it  for  which  it 
might  be  sold  by  the  owner  and  the 
money  placed  in  the  treasury.  In  this 
case  one-fifth  more  was  to  be  added  to 
the  price,  as  a  check  perhaps,  on  rash- 
ness in  vowing. 

Exclusions  from  Vow.     vv.  26-33. 

Houses  and  fields  might  be  vowed 
(14-25),  upon  the  same  principles  as 
the  foregoing.  But  three  kinds  of  prop- 
erty could  not  be  vowed,  the  first- 
lings of  the  beasts  (26)  ;  a  "devoted 
thing,"  in  the  sense  of  an  _  accursed 
thing  like  the  property  in  Jericho,  (28, 
29  compared  with  Joshua  7:17);  and 
"the  tithe  of  the  land"   (30). 

The  reason  for  these  prohibitions 
was  that  these  things  already  belonged 
to  God  and  hence  their  human  pos- 
sessors had  no  right  to  them. 

I'here  is  a  serious  matter  here  in  the 


LEVITICUS 


99 


devotement  or  accursing  of  human 
beings,  but  we  postpone  its  considera- 
tion till  we  meet  with  a  conspicuous 
application  of  the  principle  at  a  later 
period. 

Law  of  the  Tithe. 

The  "tithe"  was  one  of  the  things  be- 
longing to  God  in  any  event,  and  which 
could  not  be  voluntarily  vowed. 

This  is  specially  interesting  as  rais- 
ing the  question  whether  the  tithe  is 
binding  upon  Christians  at  the  present 
time.  In  our  judgment  it  is  not ;  but 
that  does  not  mean  that  Christians  may 
give  according  to  impulse  or  caprice, 
since  the  New  Testament  lays  down 
the  principle  of  giving  a  fixed  portion 
of  our  income  to  the  Lord  as  He  hath 
prospered  us.  (i  Cor.  i6:i,  2;  2 
Cor.  8 :  7-9.) 

It  is  customary  under  the  Gospel  to 
leave  much  to  the  individual  conscience 
regarding  the  details  of  worship  and 
conduct,  which,  under  the  Mosaic  law 
was  regulated  by  rule.  Paul  gives  the 
explanation   in   Galatians  4 :  1-5. 

Christian  Vows. 

Has  a  vow  of  any  kind  a  place  in  the 
practical  life  of  Christians?  It  seems 
not  forbidden  in  the  New  Testament, 
but  neither  is  it  approvea. 

As  Kellogg  says,  "the  true  concep- 
tion of  Christian  life  and  duty  leaves 
no  room  for  a  promise  to  God  of  what 
is  not  due,  inasmuch  as  through  the 
transcendent  obligation  of  grateful 
love  to  Him  for  our  redemption," 
everything  is  due.      (2  Cor.   5  :  14,   15.) 

The  question  is  not  speculative,  since 
it  constitutes  one  of  the  distinctions 
between  Romanism  and  Protestantism. 
The  Romish  theory  of  works  of  supere- 
rogation comes  in  here,  and  closely  as- 
sociated with  it,  the  doctrine  of  pur- 
gatory. Here  is  the  germ  of  the  celi- 
bate life  of  the  clergy,  of  sisterhoods 
and  monasticism,  the  tendency  of  which 
is  towards  legalism  on  the  one  hand 
anu  moral  declension  on  the  Other. 
(Gal.  4:9;  Col.  2:16-23). 
Questions. 

1.  What  particular  kind  of  vows  is 
dealt  with  here  ? 

2.  For  what  service  were  persons 
vowed  ? 

3.  What  properties  could  not  be 
vowed,  and  why? 

4    Quote    I    Corinthians    16:1-2. 
5.  Is  a  vow  normal  in  the  Christian 
life  ? 

LAW  OF  THE  TITHE 

(Abridged  from  "The  Expositor's 
Bible.") 

The  "tithe"  or  the  dedication  of  the 
tenth  of  one's  possessions  to  God,  is  a 


practice  of  antiquity,  and  a  question 
arises  as  to  whether  the  obligation  is 
still  resting  upon  those  who  would 
serve  God  in  this  dispensation?  An 
answer  was  given  in  the  last  lesson, 
but   it   is   desirable   to   enlarge   upon   it. 

While  we  hear  nothing  of  the  tithe 
in  the  first  Christian  centuries,  it  came 
into  practice  in  the  4th  century,  and 
later  on  was  established  as  a  law  of 
the  church  for  some  centuries. 

The  modern  spirit  has  become  more 
and  more  averse  to  it,  until  under  the 
present  voluntaryism  it  has  seemed 
likely  to  disappear  altogether. 

In  consequence  of  this  there  has  been 
a  revival  of  interest  in  it  of  late  as 
necessary  for  the  maintenance  and  ex- 
tension of  the  church,  those  who 
would  revive  it  holding  that  the  prin- 
ciple  is   still   binding   on   the   Christian. 

In  settling  the  question,  it  is  to  be 
remembered  that  the  moral  obligation  is 
one  thing  and  the  legal  another. 
Morally  it  is  our  duty  to  set  apart  for 
God  a  fixed  proportion  of  our  income, 
but  the  precise  proportion  is  a  subject 
on  which  the  New  Testament  is  silent, 
hor  the  moral  obligation  see  i  Corin- 
thians 16:  I,  2,  where  no  reference,  is 
made  to  the  legal  obligation.  If  the 
tithe  had  been  still  binding  as  to  the 
letter,  this  would  have  been  the  place 
for  the  apostle  to  have  mentioned  it. 

As  a  matter  of  fact,  it  is  commonly 
foimd  in  the  New  Testament,  that  the 
individual  is  left  at  liberty  regarding 
the  details  of  worship  and  conduct  as 
compared  with  conditions  under  the 
Mosaic  law.      (Gal.  4:1-5.) 

One  author  however,  calls  attention 
to  a  matter  of  importance  not  com- 
monly considered  in  the  discussion  of 
this  subject.  For  example,  the  people 
of  Israel  were  under  a  theocratic  gov- 
ernment, where  God  Himself  ruled, 
where  the  whole  system  of  law  was 
divinely  instituted  and  supposed  to  be 
divinely  executed.  When  thus  carried 
out  this  system  would  have  prevented 
excessive  accumulation  of  wealth  in  the 
hands  of  individuals,  as  we  have  seen 
in  the  consideration  of  earlier  chapters 
of  this  book.  There  would  thus  have 
been  secured  an  equal  distribution  of 
property,  such  as  the  world  has  never 
seen,  and  doubtless  never  will  until 
the  millennium.  Under  such  circum- 
stances it  would  have  been  possible  to 
exact  a  certain  proportion  of  income 
for  sacred  purposes  with  a  certainty 
that  it  would  have  worked  with  per- 
fect fairness  to  all. 

But  with  us  it  is  different.  Wealth 
is  unequally  distributed  in  our  economy, 
and  no  law  of  the  tithe  could  be  made 
to  work  as  in  Israel.  lO  the  poor  it 
would  be  a  heavy  burden,  and  to  the 


100 


LEVITICUS-NUMBERS 


Ch.l 


rich  a  tax  so  small  as  to  amount  to  ex- 
emption. The  poor  man  would  some- 
times be  required  to  take  bread  out  of 
the  mouths  of  wife  and  children,  while 
the  millionaire  would  still  have  thou- 
sands to  spend  in  luxuries.  The  lat- 
ter might  often  more  easily  give  nine- 
tenths  of  his  income  than  the  former 
one-twentieth. 

While,  therefore,  the  law  of  the  tithe 
would  not  seem  to  be  binding  upon  us 
as  to  the  letter,  let  us  not  forget  that 
from  the  moral  point  of  view  it  is  still 
in  force.  It  forbids  the  Christian  to 
give  simply  according  to  impulse  or 
caprice.  He  is  to  lay  by  in  store  as  the 
Lord  hath  prospered  him.  Let  there 
be  systematic  giving  to  the  Lord's  work 
under  the  law  of  a  fixed  proportion  of 


gifts  to  income,  and  under  the  inspira- 
tion of  the  memory  of  God's  grace  to 
us  (2  Cor.  7:9),  and  the  Lord's  treas- 
ury will  never  be  empty,  nor  will  the 
Lord  Himself  be  robbed  of  His  due. 

Questions. 

1.  Is  the  "tithe"  a  Biblical  concep- 
tion only.? 

2.  What  is  the  difference  between  the 
moral  and  legal  obligation  in  this  mat- 
ter? 

3.  Why  could  the  tithe  operate  suc- 
cessfully in  Israel? 

4.  Why  not  in  our  system  of  politi- 
cal economy? 

5.  What  obligation  of  giving  rests  on 
Christians? 


NUMBEES 


NUMBEE 


AND    OEDEE 

TEIBES 
Chapters  1-4 


OF  THE 


A  secondary  name  for  Numbers 
might  be  "The  Book  of  the  Journey- 
ings"  since  it  gives  the  story  of  Israel 
from  Sinai  to  the  arrival  on  the  border 
of  Canaan.  Examine  verse  i  and  per- 
ceive that  the  time  covered  by  Exodus 
and  Leviticus  was  not  more  than  four- 
teen months,  while  that  of  Numbers  is 
o\er  thirty-eight  years.  You  will  doubt- 
less find  a  map  in  the  back  of  your 
Bible  which  will  aid  in  mastering  this 
book.  The  journey  will  be  seen  to  be 
first  northwest  as  far  as  Kadesh,  then 
south  to  the  fork  of  the  Red  Sea,  and 
finally  northwest  as  before,  around  the 
land  of  Edom  to  Moab. 

We  will  keep  this  geographical  out- 
line in  mind,  considering  first  the  prin- 
cipal events  at  Sinai  before  they  start, 
then  what  occurred  between  Sinai  and 
Kadesh,  and  finally  between  Kadesh  and 
Moab. 

"The  Book  of  the  Murmurings." 

The  book  might  be  called  the  book  of 
the  "murmurings"  as  well  as  "jour- 
neyings,"  for  it  is  pervaded  with  a 
spirit  of  disobedience  and  rebellion 
against  God,  justifying  the  abstract 
given  of  the  period  in  Psalm  95  :  ro. 

While  annals  of  many  powerful  na- 
tions of  this  period  are  entirely  forgot- 
ten, these  of  a  comparative  handful  of 
people  are  preserved  and  that  too,  not- 
withstanding their  ungrateful  spirit,  be- 
cavise  of  the  relation  they  bear  to  the 
redemption  of  the  world  through  Jesus 
Christ.     This  accounts  for  the  Divine 


long-suffering  towards  them,  and  all  the 
exhibitions  of  Divine  love  the  book 
contains.  We  have  rehearsed  this  be- 
fore, but  it  is  well  to  keep  it  in  mind  as 
we  pursue  our  studies.  Read  also  i 
Cor.  10,  to  discover  how  the'r  history 
is  a  kind  of  object  lesson  illustrating 
GoQ  s  dealings  with  us  in  a  spiritual 
sense.     (Synthetic  Bible  Studies.) 

I.  The  Tribes  Numbered,  c.  i. 

What  was  Moses  commanded  to  do, 
and  when  was  he  commanded  to  do  it 
(i,  2)  ?  What  people  were  thus  to  be 
numbered,  and  why  (2,  3)  ?  Compar- 
ing d.  and  16,  what  description  is  given 
of  the  "heads"  of  houses  who  were  to 
be  with  Moses  and  Aaron  in  this  mat- 
ter? 

"Renowned"  means  them  that  were 
called  out  of  the  different  tribes  for 
leadership ;  and  "princes"  stands  for 
the  same  thing.  These  were  usually 
the  oldest  son  in  each  tribe  after  the 
manner  of  the  nomads  of  the  East 
to-day. 

On  what  basis  was  the  numbering 
conducted  (18)?  This  reference  to 
"pedigrees"  is  important,  as  showing 
the  care  taken  about  genealogies.  This 
was  to  keep  the  Aaronic  order  intact, 
but  especially  as  a  provision  for  trac- 
ing the  descent  of  the  Messiah  through 
Judah. 

Which  tribe  was  the  most  numerous 
(27)  ?  Can  you  recall  how  this  ful- 
fills Jacob's  prophecy  _  (Gen.  49)? 
What  prophecy  of  his  is  fulfilled  in 
verses  32-35?  What  was  the  sum  of 
the  enrolment  (46)  ?  What  an  in- 
crease from  the  seventy-five  who  went 
down    into    Egypt    215    years    before  I 


2:1-5:  31 


NUMBERS 


101 


And  yet  this  did  not  include  the 
women  and  children,  nor  the  old  men, 
nor  the  tribe  of  Levi !  It  is  estimated 
there  were  two  and  a  half  millions  in 
all. 

Aoout  the  Levites.  Wliat  direction 
is  given  concerning  them  (47-49)  ? 
What  were  they  to  do,  and  where  were 
they  to  camp,  and  why  (50-53)  ? 

2.  The  Tribes  Arranged,  c.  2. 

What  was  the  rallying  point  for  each 
family  in  the  camp  (2)  ?  We  do  not 
know  the  colors  or  forms  of  these  en- 
signs, but  possibly  they  were  copied 
after  Egypt  minus  their  idolatrous 
symbols,  and  were  of  a  fan-like  form 
maae  of  feathers,  shawls,  etc.,  and 
lifted  on  long  poles.  Some  think  they 
weri  symbols  borrowed  from  Jacob's 
blessing  on  the  tribes,  and  that  Judah's 
ensign  was  a  lion,  Benjamin's  a  wolf, 
and  so  on.  Perhaps  the  color  was  de- 
termined by  the  precious  stone  repre- 
senting the  tribe  in  the  high  priest's 
breastplate. 

Were  the  tribes,  other  than  the  Le- 
vites, allowed  to  pitch  their  tents  near 
the  tabernacle  (2)  ?  Which  tribes  took 
the  lead  on  the  march  (3-9)  ?  What 
seems  to  have  formed  the  central  com- 
pany (17)? 

3.  The  Levites'  Service,  cc.  3,  4. 

What  genealogy  is  given  at  the  open- 
ing of  this  chapter  (1-4)?  What 
shows  the  subordination  of  the  rest  of 
the  Levites  to  the  family  of  Aaron  (6, 
7)  ?  Give  the  history  of  the  choice  of 
this  tribe  in  verses  12,  13.  Who  chose 
them?  In  substitution  for  whom?  On 
what  ground  were  the  latter  taken  by 
the  Lord? 

On  what  different  principle  were  the 
Levites  numbered  from  the  other 
tribes  (15)?  Can  you  give  a  reason 
for  this?  Name  the  three  sub-divisions 
of  this  tribe  (17).  What  was  the 
particular  place  and  charge  of  each 
(23,  25,  26;  29,  31;  35,  36,  37)? 
Who  was  Eleazar  and  what  official  po- 
sition had  he  (32)  ?  Compare  i  Kings 
A  14;  2  Kings  25:18.  What  location 
was  assigned  Moses  and  the  family  of 
Aaron  (38)  ? 

Why  was  a  new  reckoning  of  all  the 
males  to  be  made  (40-46)  ?  How  much 
was  the  ransom  money  (47)  ?  (A 
shekel  was  about  equal  to  60  cents.) 

What  was  the  age  limit  of  Levitical 
service  (4:3)?  Compare  8:23-26. 
What  precautions  were  necessary  in 
the  case  of  the  Kohathites  (15)? 
Compare  also  17-20.  What  carrying 
work  was  assigned  the  Gershonites 
(24-26)  ?  Which  of  the  sons  of  Aaron 
had  the  immediate  charge  of  them 
(28)  ?     What  was  assigned  the  Merar- 


ites  (31,  22)?  What  word  in  verse  32 
indicates  that  an  inventory  was  kept 
of  all  the  little  things  that  nothing 
might  be  lost?  What  a  lesson  this 
teaches  as  to  God's  regard  for  the  de- 
tails of  His  service,  and  His  interest 
in  trivial  things.  What  a  strong  light 
it  flashes  on  the  meaning  of  obedience. 

Questions. 

1.  What  three-fold  geographical  di- 
vision of  Numbers  might  be  made? 

2.  What  secondary  name  might  be 
given  to  the  book;    and  why? 

3.  Interpret  "renowned"  and 
"princes." 

4.  How  many  Israelites  in  the  gross 
are  supposed  to  have  come  out  of 
Egypt  ? 

5.  Give  an  illustration  of  obedience 
in  this  lesson. 

OTHEE  PEELIMINAEIES 
Chapters  5:  1-9:  14 

What  command  is  given  Moses  in 
chapter  5:1-4? 

What  is  the  next  command,  and 
where  has  this  previously  been  treated 
(5:5-10)?  It  must  not  be  supposed 
that  such  repetitions  are  merely  such. 
'1  here  is  always  a  reason  for  the  repe- 
tition which  the  context  will  commonly 
disclose. 

I.  The  Trial  of  Jealousy,  5: 11-31. 

The  trial  of  jealousy,  contains  some 
new  features  to  which  attention  should 
be  called.  As  usual,  get  the  facts  in 
mind  by  a  process  of  questioning,  be- 
fore attempting  to  generalize  upon 
them. 

ihe  law  provides  for  jealousy  in  a 
husband  whether  he  has  good  ground 
for  it  or  not  (12-14).  What  is  he  to 
do  under  the  circumstances  (is)? 
What  preparations  shall  the  priest 
make  (16-18)?  Then  follows  the  ad- 
juration of  the  woman  and  her  assent 
to  it  {22),  and  after  this  the  actual 
test  of  her  conduct   {27,  28). 

The  law  was  given,  as  a  discourage- 
ment to  conjugal  unfaithfulness  on  the 
part  of  a  wife,  and  as  a  protection 
from  the  consequences  of  a  wrong  sus- 
picion on  the  part  of  her  husband. 

"From  the  earliest  times,  the  jeal- 
ousy of  Eastern  people  has  established 
ordeals  for  the  detection  and  punish- 
ment of  suspected  unohasity  in  wives. 
And  it  has  been  thought  that  the  Is- 
raelites being  Ijiased  in  favor  of  such 
usages,  this  law  was  incorporated  to 
free  it  from  the  idolatrous  rites  which 
the  heathens  had  blended  with  it. 
Viewed  in  this  light,  its  sanction  by 
Divine  authority  in  a  corrected  form 
exhibits  a  proof  at  once  of  the  wisdom 


102 


NUMBEES 


Chs.  6-8 :  26 


and      condescension      of      God." — Bible 
Commentary. 

2.  The  Law  of  the  Nazarite,  c.  6. 

This  chapter  is  new  in  some  re- 
spects. It  concerns  the  vow  of  the 
"Nazarite,"  from  a  Hebrew  word  which 
means,  to  separate,  fhis  was  a  volun- 
tary consecration  of  the  person  such 
as  we  studied  about  under  "vows"  in 
a  former  lesson.  He  has  a  strong  im- 
pulse towards  a  holy  life,  and  re- 
nounces certain  worldly  occupations 
and  pleasures  to  that  end,  for  a  given 
period. 

What  is  the  first  thing  marking  his 
separation  (3,  4)?  The  second  (s)  ? 
The  third  (6-8)  ?  Suppose  the  vow  in 
this  last  respect  were  accidentally  vio- 
latea  (9-12)?  After  the  period  of  the 
vow  is  terminated,  what  is  the  proced- 
ure  (13-20) ? 

The  reasons  for  these  restrictions 
are  obvious.  Wine  inflames  the  pas- 
sions and  creates  a  teste  for  undue  in- 
dulgences. As  a  shaven  head  was  a 
sign  of  uncleanness  (Lev.  14:8,  9),  so 
the  long  hair  symbolized  the  purity  he 
professed.  It  kept  him  in  remem- 
brance of  his  vow  also,  and  acted  as 
a  stimulus  for  others  to  imitate  his 
piety.  Contact  with  a  dead  body,  as 
we  have  seen,  disqvialified  for  God's 
Service,  hence  his  avoidance  of  it. 

3.  The  Aaronic  Blessing. 

Observe  the  doctrine  of  the  Trinity 
foreshadowed  in  the  three-fold  repeti- 
tion of  the  Name  "Lord"  or  Jbhovah 
■ — three  Persons  and  yet  but  one  God. 
Observe  their  respective  offices.  The 
Father  will  bless  and  keep  us  ;  the  Son 
will  be  gracious  unto  us  ;  the  Spirit 
will  give  us  peace.  Observe  the  last 
verse.  It  is  not  the  name  of  man  that 
is  put  upon  them,  not  even  Moses' 
name  nor  Aaron's,  but  God's  own 
Name,  "/  will  bless  them." 

4.  The   Princes'   Offerings,   c.   7. 

Who  were  these  princes  (2)  ?  What 
was  the  first  offering  they  brought  (3)? 
Why  were  none  given  the  Kohathites 
(9)  ?  (Compare  for  a  violation  of  this 
rule  2  Samuel  6:6-13).  What  other 
offerings  did  they  present  and  for  what 
purpose  (84-88)  ?  What  shows  the 
voluntary  nature  of  these  offerings  (5)  ? 

There  are  two  or  three  practical 
lessons  here.  In  the  first  place,  an 
example  to  wealthy  Christians  to  gen- 
erously support  and  further  the  work 
of  the  Lord.  Secondly,  an  encourage- 
ment to  believe  that  while  in  the 
great  matters  of  worship  and  church 
government  we  should  adhere  faith- 
fully to  what  God  has  revealed,  yet  in 
minor    details    liberty    may    be    left    to 


the  means  and  convenience  of  the 
people.  Moses  would  not  have  ac- 
cepted and  used  these  gifts,  but  God 
relieved  his  embarrassment,  from 
which  we  infer  that  other  things  may 
be  done  without  a  special  warrant  if 
they  are  in  the  right  direction,  and  in 
general  harmony  with  God's  will. 

Where  were  the  wagons  obtained  ? 
Did  they  bring  them  from  Egypt,  or 
did  Hebrew  artisans  construct  them 
in  the  wilderness  ?  The  latter  inquiry 
suggests  that  some  of  the  offerings  in 
this  chapter  may  not  have  come  en- 
tirely from  the  individual  "prince," 
but  have  represented  the  general  con- 
tributions of  the  tribe. 

5.  The  Lamps  and  the  Levites,  c.  8, 

The  last  verse  of  the  preceding  chap- 
ter seems  to  belong  to  the  present  one. 
What  great  honor  was  accorded 
Moses?  Though  standing  outside  the 
vail  he  could  hear  the  voice  of  God 
within  (Exod.  25:22).  Compare 
John    14 :  21. 

What  is  now  communicated  to 
Moses   (1-4)? 

"It  was  Aaron's  duty,  as  the  servant 
of  God,  to  light  His  house,  which, 
being  without  windows,  required  the 
aid  of  lights.  (2  Peter  1-19.)  And 
the  course  he  was  ordered  to  follow 
was  first  to  light  the  middle  lamp  from 
the  altar  fire,  and  then  the  other  lamps 
from  each  other — a  course  symbolical 
of  all  the  light  of  heavenly  truth  de- 
rived from  Christ,  and  diffused  by 
his  ministers  throughout  the  world." — 
Bible  Commentary. 

6.  Consecrating  the  Levites. 

What  cleansing  process  was  or- 
dained (6,  7)  ?  What  offerings  re- 
quired (8)  ?  Who  were  to  lay  their 
hands  on  the  Levites  (10)  ?  Perhaps 
some  of  the  first-born  did  this,  thus  in- 
dicating the  substitution  of  the  Le- 
vites in  their  place. 

What  was  the  next  step  in  their 
consecration  (11)?  The  word  for 
"offer"  in  this  verse  is  "wave,"  and 
the  probability  is  that  some  such  mo- 
tion was  made  by  the  Levites  in  token 
of  their  giving  themselves  to  God  and 
then  being  given  back  again  to  the 
nation  for  His  service.  (Compare 
verses    14-19.) 

What  seeming  contradiction  is  there 
between  verses  24  and  4:3?  The 
probable  explanation  is  that  at  the 
earlier  age  they  entered  on  their  work 
as  probationers  and  at  the  later  as 
fully  equipped  servitors.  At  the  age 
of  fifty  were  they  to  entirely  cease 
labor,  or  is  there  an  intimation  in 
verse  26  that  lighter  tasks  were  as- 
signed them  ? 


9:1-10:36 


NUMBERS 


103 


7.  A  New  Passover  Law,  9: 1-14. 

What  is  -the  command  in  verses  1-5? 
It  may  seem  strange  that  any  com- 
mand should  be  given  in  this  case, 
till  we  recall  that  Israel  was  still  in 
the  wilderness,  and  the  institution  of 
the  Passover  only  implied  its  being 
observed  in  Canaan  (Exodus  12:25). 
To  have  it  observed  under  present 
conditions  required  a  special  command. 

rJut  the  circumstance  is  spoken  of 
here  to  introduce  the  case  next  re- 
ferred to  (1-14).  What  is  that  case 
(6-8)  ?  What  special  provision  is 
made  for  it   (9-1 1)  ? 

Questions. 

1.  What  reasons  can  you  give  for 
the  law  of  jealousy? 

2.  How  are  Divine  wisdom  and  con- 
descension shown  in  that  law  ? 

3.  Give  your  conception  of  a  Naza- 
nte. 

4.  Explain  the  restraints  he  was  to 
observe. 

5.  Learn  by  heart  the  Aaronic  bene- 
diction. 

6.  What  precious  doctrine  does  it 
unfold  ? 

7.  What  practical  lessons  are  taught 
by  chapter  -  ? 

8.  What  is  symbolized  by  the  light- 
ing of  the  lamps  ? 

SINAI  TO  PAEAN 

Chapters  9 :  15-10 :  36 

The  people  had  been  at  Sinai  for 
about  a  year  (compare  Exod.  19:1). 
They  were  refreshed  after  their  Egyp- 
tian servitude.  The  law  had  been 
given,  the  tabernacle  erected,  and  the 
means  and  method  of  approach  to  God 
had  been  revealed.  Thus  had  they 
entered  on  a  course  of  moral  and  re- 
ligious training  which  inspired  them 
with  a  conviction  of  their  high  destiny, 
and  prepared  them  to  begin  their  jour- 
ney to  the  promised  land. 

The  events  of  this  lesson  revolve 
around  the  initial  step  of  this  journey, 
and    include    the    following : 

(i)  Directions  about  the  guiding 
cloud    (9  :  15-23). 

(2)  Directions  about  the  trumpets 
(10  :  i-io). 

(3)  Record  of  the  first  three  days 
(11-28). 

(4)  Moses'  request  to  Hobab  (29- 
32). 

(5I   Moses'  prayer  (33-36). 

The  Cloud. 

We  have  sufficiently  considered  the 
subject   of  the  cloud    (Exod.    13). 

Of  what  was  it  the  signal  (17)  ?  To 
what  was  its   action   equivalent    (18)  ? 


What    indicates    their    strict    obedience 
to  this  signal  (22,  23)  ? 

The  Trumpets. 

The  Egyptian  trumpets  which  called 
their  votaries  to  the  temples  were 
short  and  curved  like  ram's  horns,  but 
these  of  Moses,  to  judge  by  those 
represented  on  the  arch  of  Titus,  were 
long  and  straight,  very  much  like  our 
own. 

Of  what,  ana  how  were  they  to  be 
made  (2)  ?  What  was  their  purpose 
(2,  3)  ?  How  many  different  calls 
were  represented  (4-7)  ?  To  whom 
was  the  use  of  the  trumpets  restricted 
(8)? 

Observe  verse  9,  and  compare  chap- 
ter 31:6  and  2  Chronicles  113:12. 
The  sounding  of  the  trumpets  on  the 
eve  of  battle  was  a  solemn  and  re- 
ligious act,  animating  the  hearts  of 
those  engaged  in  a  righteous  cause. 
it  was  a  promise  also,  that  God  would 
be  aroused  to  aid  with  His  presence  in 
the  battle. 

Hobab,  the   Brother-in-Law. 

Probably  this  relative  of  Moses  re- 
mained during  a  part  of  their  encamp- 
ment at  Sinai,  but  it  was  natural  that 
as  they  started  north,  he  should  like 
to  remain  in  his  own  neighborhood  and 
with  his  own  people. 

But  why  Moses  should  have  impor- 
tuned him  to  remain  with  them  as  a 
guide  when  they  had  the  "cloud"  for 
that  purpose,  is  a  question.  The  an- 
swer seems  to  be  that  the  cloud  sho-.ved 
the  general  route,  but  did  not  point 
out  minutely  where  pasture,  shade  and 
water  were  to  be  obtained,  and  which 
were  often  hid  in  obscure  spots  by  the 
shifting  sand.  Then  too,  detachments 
of  the  Israelites  may  have  been  sent 
off  from  the  main  body.  Hobab  meant 
more  to  them  than  a  single  individual, 
for  he  was  doubtless,  prince  of  a  clan, 
and  hence  could  render  considerable 
service. 

Notice  the  motive  Moses  places  be- 
fore him  (29),  and  the  reward  he 
promises  him  1:^2),  and  yet,  it  does  not 
influence  him  favorably,  if  we  may  so 
interpret  Judges  1:16,  and  i  Samuel 
15:6. 

Preachers  will  find  a  text  for  a  gos- 
pel sermon  in  these  words  of  Moses. 
They  are  : 

(i)  A  confession:  "We  are  jour- 
neying" ; 

(2)  An  invitation:  "Come  thou 
with  us"  ; 

(3)  A  promise:  "We  will  do  thee 
good" ; 

(4)  A  testimony:  "The  Lord  hath 
spoken  gooa  concerning  Israel." 


104 


NUMBERS 


11 : 1-34 


Questions. 

1.  About  how  long  had  Israel  re- 
mained at  bmai? 

2.  What  five  events  are  included  in 
this  lesson? 

3.  How  would  you  interpret  the 
trumpets  on  the  eve  of  battle? 

4.  How  explain  Moses'  request  of 
Hobab? 

5.  Can  you  give  a  homiletic  outline 
of  Numbers   10  :  29? 

MURMUEING  AND  SEDITION 

Chapters  11-12 

1.  A   Complaining   People,   11:1-3. 

Fatigue  of  travel,  desolate  physical 
surroundings,  disappointment  at  the 
length  of  the  journey  and  other  things 
brought  about  discontent.  The  Re- 
vised Version  says  the  people  began  to 
speak  "evil  in  the   ears  of  the  Lord." 

What  is  represented  as  the  effect 
on  the  Lord  (i)?  How  was  it  ex- 
pressed by  Him  ?  What  shows  the 
locality  in  which  this  "murmuring" 
chiefly  occurred  ?  The  nature  of  the 
"fire"  is  not  stated,  and  there  is  some 
question  whether  it  was  an  external 
burning,  as  in  the  case  of  Nadab  and 
Abihu,  or  an  internal  one  in  the  na- 
ture of  a  consuming  fever,  though  the 
circumstances  favor  the  first  view. 
The  allusion  to  the  extremities  of  the 
camp,  put  with  that  to  the  "mixed 
multitude"  of  verse  4,  indicates  to 
some  that  the  discontent  originated 
among  the  Egyptian  followers  of  Is- 
rael, however  it  may  have  been  par- 
ticipated in  by  the  latter  ultimately 
(4).  In  their  distress  to  whom  did 
the  people  resort,  and  with  what  re- 
sult  (2)  ? 

2.  Heavenly  Provision,  11:4-9. 

For  what  did  the  people  long  (5),  and 
what  did  they  loathe  (6)  ?  How  is  it 
described,  and  how  prepared  or  used 
(7-9)  ?  "The  resemblance  of  the 
manna  to  coriander  seed  was  not  in 
the  color  but  in  the  size  and  figure ; 
and  from  its  comparison  to  bdellium, 
which  is  either  a  drop  of  white  gum 
or  a  white  pearl,  we  are  enabled  to 
form  a  better  idea  of  it.  Moreover, 
it  is  evident,  from  the  process  of  bak- 
ing into  cakes,  that  it  could  not  have 
been  the  natural  manna  of  the  Ara- 
bian desert,  for  that  is  too  gummy  to 
admit  of  being  ground  into  meal.  In 
taste  it  is  said  (Exodus  1^:31)  to 
have  been  like  'wafers  made  with 
honey,'  and  here  to  have  the  taste  of 
fresh  oil.  The  discrepancy  in  these 
statements  is  only  apparent ;  for  in 
the  former  the  manna  is  described  in 
its   raw   state;    in   the   latter   after   it 


was  ground  or  baked.  The  minute  de- 
scription given  here  of  its  nature  and 
use,  was  designed  to  show  the  great 
sinfulness  of  the  people  in  being  dis- 
satisfied with  such  excellent  food,  fur- 
nished so  plentifully  and  gratuitously." 
- — Bible  Commentary. 

3.  Aid  for  Moses,  11: 10-30. 

Who  now  is  complaining,  and  why 
(11-15)?  We  can  sympathize  with 
Moses,  but  can  we  justify  him?  How 
does  God  answer  him  (16,  17)?  The 
Jews  believe  this  to  be  the  origin  of 
the  Sanhedrin,  the  highest  court  in 
Israel,  so  often  named  in  the  New  Tes- 
tament, and  yet  it  may  have  been  only 
a  temporary  expedient. 

When  God  said,  "I  will  come  down" 
He  doubtless  meant  not  by  a  visible 
local  descent,  but  by  the  tokens  of 
His  divine  operations  (17).  By  the 
"Spirit"  is  meant  the  Holy  Spirit,  only 
His  person  is  not  referred  to  but  His 
gifts  or  influences  (Joel  2:28,  John 
7:39).  Some  of  the  heavenly-be- 
stowed qualities  of  leadership  which 
had  been  given  Moses  would  in  like 
manner  be  distributed  to  them. 

What  relief  is  promised  the  people 
(18)  ?  How  does  the  language  show, 
that  the  blessing  would  turn  into  a 
curse  (19,  20).  How  does  even  Moses 
show  incredulity  in  this  (21,  22)  ? 
And  how  is  he  rebuked  (23)  ? 

4.  The  Plague  of  Quails,  11:31-34. 

These  quails  (v.  31)  were  on  their 
migratory  way  from  Egypt,  when  the 
wind  drove  them  into  the  camp.  When 
the  text  says  they  fell  over  the  camp 
"about  a  day's  journey,"  it  means,  that 
there  was  a  countless  number  of  them. 
When  it  says  they  fell  about  "two 
cubits  high,"  the  statement  is  that  the 
level  of  their  flight  was  two  cubits 
above  the  earth.  Being  exhausted 
with  their  journey  they  could  fly  no 
higher,  and  so  were  easily  caught. 

How  swiftly  did  the  punishment  fall 
on  the  people  (33)?  "The  probability 
is  that  their  stomachs,  having  been 
long  inured  to  manna  (a  light  food) 
were  not  prepared  for  so  sudden  a 
change  of  regimen  of  which  they  seem 
to  have  partaken  to  so  intemperate  a 
degree  as  tn  produce  a  general  surfeit. 
On  a  former  occasion  their  murmurs 
for  flesh  were  raised  (Ex.  16)  because 
they  were  in  want  of  food.  Here  they 
proceeded,  not  from  necessity,  but 
lustful  desire ;  and  their  sin,  in  the 
righteous  judgment  of  God,  was  made 
to  carry  is  own  punishment." 

Kibroth-hattaavah  means,  "the  grave 
of  lust"  (see  margin),  which  indicates 
that  the  deaths  were  confined  to  those 
who  indulged  immoderately. 


Chs.  12-14 


NUMBERS 


105 


5.  Miriam  and  Aaron's  sedition,  c. 
12. 

What  was  the  occasion  of  this  sedi- 
tion (i)  ?  Judging  by  the  order  of  the 
names,  who  may  have  been  the  leader 
in  it?  What  testimony  is  borne  to 
Moses  (3)?  May  this  obervation  have 
been  made  because  Moses  took  no  no- 
tice of  the  reproaches  of  his  relatives, 
leaving  his  vindication  to  God  ?  Have 
we  any  other  instance  of  an  inspired 
penman  eulogizing  himself  when  cir- 
cumstances seemed  to  demand  it  (2 
Cor.   11:5;     12:11,   12)  ? 

What  shows  that  the  divine  interpo- 
sition on  Moses'  behalf  was  open  as 
well  as  immediate  (4,  s)  ?  How  does 
God  indicate  a  difference  of  degree  in 
the  gifts  and  authority  of  His  servants 
(6-8).  "Mouth  to  mouth"  means  with- 
out an  interpreter  or  visionary  symbols 
and  "dark  speeches,"  without  parables 
or  similitude.  The  "similitude"  of  the 
Lord"  cannot  mean  His  face  or  es- 
sence (Ex.  3?  :  20  ;  John  i  :  18  ;  Col. 
1  :  15)  but  some  evidence  of  His  pres- 
ence of  another  character  (Ex.  33:2; 

34:5)- 

What  punishment  fell  on  Miriam 
(10)?  Why  not  on  Aaron?  Perhaps 
because  his  offense  was  not  so  great, 
or  because  leprosy  would  have  inter- 
rupted or  dishonored  the  holy  service 
he  performed. 

How  did  Aaron  express  penitence 
(11)?  How  did  Moses  show  a  con- 
ciliatory spirit  (13)?  Nevertheless 
what  continued  humiliation  must  his 
sister  endure  (14,  15)? 

Questions. 

1.  In  what  two  ways  may  the  "fire" 
of  chapter  11  :  i  be  interpreted? 

2.  What  shows  the  supernatural 
character  of  the  manna  of  verse  8? 

3.  Why  was  it  so  minutely  de- 
scribed ? 

4.  What  deep  spiritual  lesson  is  sug- 
gested in  verse  25  ? 

5.  How  would  you  interpret  the 
phrase  "two   cubits  high"  of  verse   31  ? 

6.  What  is  the  physical  explanation 
of  the  plague,  verse   33? 

7.  How  would  you  harmonize  verse 
8  with  other  Scriptures? 

8.  Why  was  not  Aaron  punished  as 
well  as  Miriam  ? 

THE    CJRISIS    AT    KADESH- 
BAENEA 

Chapters  13-14 

The  unbelief  exhibited  at  Kadesh- 
barnea,  and  the  divine  comment  on  it 
invest  the  transaction  with  great  sig- 
nificance. The  people  had  faith  to 
sprinkle  the  blood  of  atonement   (Ex. 


12:28),  and  to  come  out  of  Egypt 
(type  of  the  world),  but  had  not  faith 
to  enter  their  Canaan  rest.  Therefore, 
though  redeemed,  they  "grieved"  Je- 
hovah for  forty  years.  Compare  the 
chapters  of  this  lesson  with  Deut.  i  : 
19-40;  I  Cor.  10:1-5;  Heb.  3:12-19; 
4:  3-11. 

Outline  of  the  Chapters. 

In  the  lesson  we  have  : 
(i)   God's    command    to    Moses    and 
his  execution  of  it   (13:  1-20). 

(2)  The  work   of   the   spies    (21-25). 

(3)  Their  report  to  Moses,  Aaron 
and  the  congregation   (26-33). 

(4)  The  effect  on  the  congregation 
(14:1-10). 

(5)  Tehovah  s    threat    (11,    12). 

(6)  Moses'    intercession    (13-19). 

(7)  Jehovah's  answer  and  decree  of 
chastisement   (20-38). 

(8)  The  presumption  and  punish- 
ment of  the  people  (39-45). 

Matters  to  be  Noted. 

(i)  By  comparing  Deut.  i  :  23,  it 
will  be  seen  that  the  proposition  about 
the  spies  came  from  the  people  them- 
selves, God  granting  their  request  both 
as  a  trial  and  punishment  of  their  un- 
belief. Led  by  the  pillar  of  fire  and 
cloud  they  might  have  entered  and 
conquered  the  land  without  any  recon- 
naissance of  it. 

(2)  Kadesh  (13:26)  is  usually  iden- 
tified with  Kadesh-barnea  mentioned 
in  32 :  8,  and  since  the  researches  of 
Henry  Clay  Trumbull  (1884)  there  has 
been  little  doubt  about  it. 

(3)  According  to  Neh.  9:17.  the 
unbelief  of  the  people  actually  went 
the  length  of  nominating  a  "captain" 
to  lead  them  back  to  Egypt,  demon- 
strating the  wisdom  of  the  decree  that 
debarred  that  generation  from  enter- 
ing the  promised  land. 

(4)  Remember  the  two  winesses  for 
God  (14:6),  often  referred  to  after- 
wards, and  reflect  on  the  arguments 
they  present  (7-9).  If  Jehovah's  word 
be  true  as  to  the  land,  may  we  not  be- 
lieve it  as  to  His  ability  to  bring  us 
in?  By  what  divine  interposition  only 
where  the  lives  of  these  witnesses  pre- 
served   (10)  ? 

(5)  Moses'  intercession  is  another 
of  the  great  prayers  of  the  Bible.  See 
the  boldness  of  his  faith  in  the  argu- 
ments he  employs.  For  whose  honor 
is  he  most  concerned  (13-16)?  What 
promise  does  he  quote  (17,  18)? 
vV^here  in  previous  lessons  was  this 
commented  on  ?  What  precedent  does 
Moses  rely  upon   (19)? 

(6)  Do  not  pass  by  the  prophecy  of 
V.  21.  How  much  of  human  hopes  are 
wrapped  up  in  these  words  I    Primarily 


106    - 


NUMBEES 


Clis,  15-19 


they  mean  that  the  report  of  God's 
doings  at  that  time  would  spread  over 
all  the  land  magnifying  His  name,  but 
their  ultimate  application  is  to  the 
millennium  and  beyond,  as  we  shall  see. 
(7)  How  perverse  the  conduct  of  the 
Israelites,  who,  shortly  before,  were 
afraid  that,  though  God  was  with  them, 
they  could  not  get  possession  of  the 
land  ;  yet  now  they  act  still  more  fool- 
ishly in  supposing  that,  though  God 
were  not  with  them,  they  could  expel 
the  inhabitants  by  their  unaided  efforts. 
The  consequences  were  such  as  might 
have  been  anticipated. 

Questions. 

1.  Give  the  outline  of  this  lesson  by 
chapters. 

2.  With  what  other  location  is  Ka- 
desh  identified,  and  on  whose  author- 
ity chiefly? 

3.  iiave  you  read  Neh.  9:  17? 

4.  Name  the  two  faithful  witnesses 
for  God,  chapter  14:  6. 

5.  Name  two  great  prayers  of  the 
Bible. 

6.  How  would  you  interpret  the 
prophecy  of  verse  21 ? 

7.  What  illustrates  the  foolishness 
of  Israel  at  this  crisis? 

THE  WILDERNESS  WANDEEINGS 

Chapters  15-20 

"The  wilderness  was  part  of  the  nec- 
essary discipline  of  the  redeemed  peo- 
ple, but  this  was  not  true  of  the  years 
of  wandering.  The  Red  Sea,  Marah, 
Elim.  Sinai  were  God's  ways  in  Israel's 
development  and  have  their  counter- 
part in  christian  experience  ;  but  from 
Kadesh-barnea  to  the  Jordan  all  is  for 
warning,  and  not  imitation  (i  Cor.  10: 
i-ii;  Heb.  ^:  17-19)-  There  is  a 
present  rest  of  God,  of  which  the  Sab- 
bath and  Canaan  were  types  into  which 
believers  may  and  therefore  should  im- 
mediately enter  by  faith,  but  alas,  too 
many  christians  never  enter  into  it, 
and  in  a  spiritual  sense  their  carcasses 
fall  in  the  wilderness.  It  is  remark- 
able, that  just  when  the  people  are 
turning  in  unbelief  from  the  land,  God 
should  be  giving  directions  (as  in  c. 
15)  for  their  conduct  when  they  should 
enter  it ;  but  this  is  grace,  and  illus- 
trates God's  purpose  in  human  redemp- 
tion always." — ScoHeld  Bible.  It  is 
not  for  anything  in  us  that  God  has 
redeemed  us  in  His  Son,  but  for  the 
magnifying  of  His  own  Name,  and 
hence  he  has  the  same  reason  for  keep- 
ing us  saved  to  the  end  that  He  has  for 
saving  us  at  the  beginning.  Read  here 
Ro.  11  :  29  and  Phil,  i  :  6. 


The    Chief   Events. 

The  chief  events  of  this  section  are 
the  rebellion  of  Korah  and  his  associ- 
ates (16,  17),  the  death  of  Miriam  and 
Aaron  (20),  and  the  miracle  at  Meri- 
bah  (20),  interspersed  with  particular 
laws  and  regulations  of  a  Levitical 
chapter    (15,    18,    19). 

1.  The  Laws  and  Regulations,  c. 
15. 

(i.)  Note  that  the  sin  of  ignorance 
needs  to  be  atoned  for  as  well  as  other 
sins  (15:  22-29),  and  God  in  His  grace 
has  provided  for  it.  Christians  who 
talk  about  possessing  sinless  perfection 
need  forgiveness  for  such  talk,  for  it  is 
sin. 

(2.)  Note  the  difference  between 
ignorant  and  presumptuous  sins,  and 
the  illustration  furnished  of  the  latter 
(30-36),  compare  also   Ps.   19:  12,  13. 

The  law  of  the  Sabbath  was  plain, 
and  this  transgression  of  it  very  ag- 
gravated. Remember  in  the  punish- 
ing that  Jehovah  was  acting  not  only  as 
Israel's  God,  but  King.  Israel  was  a 
theocracy,  whose  Sovereign  was  Jeho- 
vah, which  is  not  true  of  any  other  na- 
tion. This  offense  was  not  only  a  vio- 
lation of  a  divine  command  in  the  ordi- 
nary sense,  but  a  violation  of  the  law  of 
the  realm.  It  was  as  Sovereign  that 
God  gave  this  order  to  execute  the  man. 

2.  The  Great  Rebellion,  cc.  16,  17. 

Who  were  its  chief  leaders  (i)? 
How  many  joined,  and  who  were  they 
(2)  ?  What  was  their  grievance  and 
their  argument  (3)  ?  What  test  is  pro- 
posed by  Moses  (5-7)  ?  How  does  he 
describe  the  ambition  of  Korah  (8-1 1)  ? 
What  indicates  that  the  rebellion  of  the 
other  leaders  was  instigated  by  jeal- 
ously of  the  supremacy  of  Moses  (12- 
14)? 

How  is  God's  wrath  expressed  (21)? 
Ana  His  punishment  (32-35)  ?  What 
exhibition  of  popular  passion  follows 
(42)  ?  Its  punishment  (49)  ?  How 
does  Aaron's  action  (48)  typify  Christ? 

This  controversy  required  a  decisive 
settlement,  for  which  reason,  as  we  see 
in  the  next  chapter,  a  miracle  was 
wrought.  In  a  word,  what  was  that 
miracle  ? 

3.  The  Ordinance  of  the  Red  Heif- 

er, c.  19. 

Among  the  regulations  of  this  section 
that  of  the  red  heifer  stands  out  with 
peculiar  distinctness. 

Was  the  heifer  to  be  presented  by  an 
individual  or  the  whole  congregation 
(2)  ?  This  indicates  that  it  was  to  be 
used  for  the  general  good.  What  must 
be  its  color?  Just  why  is  not  known, 
unless  it  be  in  opposition  to  the  super- 


Chs.  20,  21 


NUMBERS 


107 


stition  of  the  Egyptians  who  sacrificed 
red  bulls  and  oxen,  but  never  red  heif- 
ers or  cows  which  were  sacred  to  their 
goddess   Isis. 

What  ritualistic  action  of  the  priest 
showed  that  he  was  presenting  an  ex- 
piatory sacrifice  (3,  4)  ?  How  does  v. 
6  suggest  the  ordinance  for  cleansing 
the  lepers?      (Lev.    14:4-7.) 

The  subsequent  verses  of  the  chapter 
show  the  uses  to  which  this  "water  of 
separation"  was  to  be  applied.  For 
example,  in  case  of  a  death. — "As  in 
every  family  which  sustained  a  bereave- 
ment, the  members  of  the  household 
became  defiled,  so  an  immense  popula- 
tion, where  instances  of  mortality  and 
other  cases  of  uncleanness  would  be 
daily  occurring,  the  water  of  separation 
must  have  been  in  constant  requisition." 

We  need  to  remember  that  the  de- 
filement here  to  be  remedied  as,  in 
some  other  cases  we  have  met  with, 
implied  no  moral  guilt  but  had  only  a 
ceremonial  and  typical  significance.  It 
was  part  of  that  system  which  God 
would  teach  Israel,  and  through  Israel 
the  whole  world,  the  essential  nature  of 
holiness. 

4.  The  Miracle  at  Meribah,  c.  20. 

If  you  compare  v.  i  with  vv.  22  and 
23,  and  then  chapter  33  :  38,  you  will 
see  that  between  the  last  verse  of  the 
preceding  ana  the  first  verse  of  this 
chapter  "there  is  a  long  and  unde- 
scribed  interval  of  Z7  years."  In  other 
words,  "in  this  book  only  the  most  im- 
portant incidents  are  recorded,  and 
these  are  confined  chiefly  to  the  first 
and  second  and  the  last  years  of  the 
wanderings   in   the   wilderness." 

Where  were  the  people  now  (i)? 
This  was  their  second  arrival  there 
after  an  interval  of  38  years  (compare 
Deut.  2:  16).  The  old  generation  had 
nearly  all  died,  and  the  new  was  now 
encamped  here  with  the  view  of  soon 
entering  Canaan. 

We  need  not  suppose  that  during  all 
this  time  the  people  moved  about  in  a 
compact  mass  without  any  employment 
or  object,  but  that  their  life  was  simi- 
lar to  nomads  generally. 

What  event  occurred  at  Kadesh  at 
this  time  (i)?  What  physical  neces- 
sity arose  (2)  ?  How  did  the  people 
deport  themselves  (3-5)  ?  Where  as 
usual,  did  their  leaders  take  refuge 
(6)  ?  What  were  they  commanded  to 
do  (8)  ?  What  "rod"  is  meant  (com- 
pare 17:  10)?  How  is  the  hasty  and 
passionate  conduct  of  Moses  illustrat- 
ed (10)?  Compare  Ps.  106:33.  He 
had  been  directed  to  speak  to  the  rock, 
but  what  did  he  do?  How  were  the 
leaders    rebuked    (12)? 

Contrast  this  miracle  with  the  one  in 


Ex.  17:5-7.  The  rock  in  both  in- 
stances typified  Christ  (i  Cor.  10:4); 
but  Christ  once  smitten,  needs  not  to 
be  smitten  (crucified)  again.  Moses' 
act  not  only  displayed  impatience  and 
perhaps  vain  glory,  but  (in  type)  made 
of  none  effect  one  of  the  most  vital 
doctrines  of  grace.  The  believer  from 
from  whom  the  divine  blessing  has 
been  withheld  through  sin  needs  not 
another  sacrifice.  It  is  for  him  to 
confess  his  sins  according  to  i  John 
I  :  9,  and  receive  cleansing  and  for- 
giveness. This  is  the  symbolism  of 
speaking  to  the  rock  instead  of  smiting 
it  a  second   time. 

Questions. 

1.  How  do  the  wanderings  of  Israel 
differ  from  their  experience  in  the  wil- 
derness from  a  Scriptural  point  of 
view? 

2.  Give  the  chief  events  of  this  les- 
son? 

3.  Is    ignorance    counted    a    sin? 

4.  How  did  Israel  in  its  government 
differ   from   every  other  nation? 

e  State  from  mejnory  what  you 
know  about  the  ordinance  of  the  red 
heifer. 

6.  Do  the  same  of  the  miracle  at 
Meribah. 

THE  JOUENEY  EENEWED 

Chapters  20:  14-21:  35 

1.  Preparation  for  the  Journey,  20: 

14-29. 

Israel  prepared  to  renew  the  jour- 
ney, what  now  does  Moses  do  (14-18)? 
In  what  spirit  does  Edom  meet  this  re- 
quest (18:20)?  For  the  reason  Israel 
was  not  permitted  to  force  a  passage 
through   Edoni,  see  Deut.  2:  1-8. 

What  event  in  Israel's  history  takes 
place  at  this  juncture  (23-28)  ?  In 
what  sense  was  this  a  chastisement  on 
Aaron  (24)?  Who  succeeded  him 
(26 :  28)  ?  (Note  the  manner  in  which 
this  incident  is  used  in  Is.  22:20-25). 
Compare  Heb.  7  :  23-25.  A  tomb  has 
been  erected  near  the  spot  where 
Aaron  was  buried. 

2.  Fightings  and  Fears,  c.  21. 

What  event  is  narrated  in  the  open- 
ing of  chapter  21  ?  We  wonder  why 
this  discomfiture  of  Israel  at  the  first 
was  permitted,  but  perhaps  to  teach 
them  the  lesson  of  their  weakness  and 
of  dependence  solely  upon  God  (Ps. 
44:1-8.  The  phrase  "utterly  destroy" 
(2)  might  be  rendered  by  "devote." 
In  what  earlier  lesson  was  this  sub- 
ject of  devotement  considered? 

What  prolongation  of  their  journey 
was    necessitated    by    Edom's    refusal 


108 


NUMBERS 


Chs.  22,  23 


(4)  ?  What  effect  had  this  on  the  peo- 
ple? What  previous  cause  of  mur- 
muring was  renewed  ( %)  ?  What  chas- 
tisement followed  (6)  ?  What  effect 
had  it  (7)?  How  did  God  provide  for 
their  deliverance  (8:9)?  In  what  way 
did  this  show  that  the  deliverance  was 
not  the  effect  of  nature  or  art,  but  of 
God's  power  and  grace?  How  is  it 
used  in  the  New  Testament  as  a  type 
of  our  salvation  from  sin  through 
Christ?  (See  John  3:14,  15.)  How 
did  this  "brazen  serpent"  subsequently 
become  a  snare  to  Israel?  (See  2 
Kings  18:1-4.)  "That  part  of  the 
desert  where  the  Israelites  now  were 
— near  the  head  of  the  gulf  of  Akaba 
— is  infested  with  reptiles  of  various 
kinds,  particularly  lizards,  which  raise 
themselves  in  the  air,  and  swing  from 
branches ;  and  scorpions  which  lying 
among  long  grass,  are  particularly 
dangerous  to  the  bare-legged,  sandaled 
people  of  the  East.  The  species  that 
caused  so  great  mortality  amongst  the 
Israelites  cannot  be  ascertained.  They 
are  said  to  have  been  fiery,  either  from 
their  bright  color,  or  the  inflammation 
their  bite  occasioned." — Bible  Com- 
mentary. 

In  studying  the  verses  that  follow 
it  will  be  desirable  to  have  a  good 
map. 

Note  what  is  said  (14)  about  the 
book  of  "The  Wars  of  the  Lord"  as 
indicating  a  writing  of  some  sort  of 
which  we  have  little  record.  The 
words  following  to  the  end  of  verse 
16  are  apparently  a  quotation  from  this 
book,  and  presumably  inserted  to  de- 
cide the  position  of  Arnon. 

What  discovery  was  made  near  this 
point,  and  how  was  it  celebrated  (17, 
18)  ?  What  country  did  the  Israelites 
now  obtain  by  right  of  conquest  (21- 
32)? 

Questions. 

1.  How  does  this  lesson  teach  that 
trials  sometimes  come  for  our  good? 

2.  Quote  John   3:15,   16. 

3.  Why  is  "fiery"  used  of  the  ser- 
pents? 

4.  What  ancient  historical  writing  is 
quoted   in  this  lesson? 

BALAAM  AND  HIS  PEOPHECIES 

Chapters  22-24 

I.    The  Historical  Setting,  c.  22. 

In  what  neighborhood  are  the  Is- 
raelites now  camped  (i)?  Where  is 
this  located?  Who  was  the  king  of 
this  people  (4)?  What  effect  on  him 
was  wrought  by  Israel's  victories  over 
his  neighbors  (2-4)  ?  What  plan  of 
defense  other  than  war  does  he  adopt 
(S.   6)? 


Balaam's  History  and  Character. 

Balaam  is  a  mystery.  He  comes 
from  Mesopotamia  where  the  knowl- 
edge of  the  true  God  lingered  after  it 
had  been  lost  in  the  other  parts  ,of  the 
known  world.  He  is  one  of  the  group 
containing  Melchizedec  and  Job,  who 
testified  that  although  Jehovah  was 
now  revealing  Himself  peculiarly  to 
the  Hebrews,  yet  He  had  not  left  Him- 
self without  witnesses  in  the  other 
nations. 

Not  only  Balaam's  history  but  His 
character  is  a  mystery,  some  thinking 
him  a  saint,  and  others  a  charlatan. 
Probably  he  was  between  the  two,  wor- 
shiping God  ostensibly  and  yet  serving 
himself  where  the  temptation  was 
strong,  as  it  seems  to  have  been  in  this 
case. 

Examine  v.  13  as  an  illustration 
where  his  answer  conceals  the  reason 
for  the  divine  prohibition  while  it 
shows  a  willingness  to  go  if  only  he 
could   get   permission. 

When  that  permission  is  obtained 
(20),  it  is  an  instance  where  God  gave 
up  a  man  to  his  own  lust  without  ap- 
proving it  (22),  while  he  proposed  to 
over-rule  the  wrong  desire  for  the 
furtherance  of  His  ov/n  will.  It  is  one 
thing  to  serve  God  and  another  to  ziiill- 
ingly  serve  Him.  For  the  ulitmate  fate 
of  Balaam,  compare  c.  31:8,  and  for 
inspired  comments  on  his  character,  2 
Peter  2:  16  and  Jude  11. 

The  Dumb  Ass  Speaking. 

Some  say  that  verses  22-35  represent 
merely  a  version  and  not  an  actual  oc- 
currence, but  this  seems  inadmissible  in 
the  middle  of  a  plain  history.  That  the 
ass  may  have  been  uttering  sounds  like 
a  parrot,  without  understanding  them  is 
probable,  but  the  tenor  of  Peter's 
language  strengthens  the  conviction 
that  we  are  dealing  with  an  external 
act. 

But  why  does  not  the  prophet  show 
astonishment  at  the  phenomenon?  He 
may  have  done  so,  without  a  record 
of  it  being  made,  or  the  lack  of  it 
may  be  explained  by  the  engrossment 
of  his  mind  with  the  prospect  of  gain, 
for  Peter  speaks  of  "the  madness  of 
the  prophet." 
2.    The  Disappointed  King,  c.  23. 

Balak  prepared  these  altars  and  of- 
fered these  sacrifices  (23  :  1-3)  in  hon- 
or of  Baal,  the  god  of  his  country,  but 
in  whose  honor  did  Balaam  intend 
them  (4)  ?  And  yet  how  is  his  super- 
stition mingled  with  the  true  worship? 
Compare  2  Kings  18:22;  Isa.  17:8; 
Jer.   11:13;    Hosea  8:11. 

How  does  the  prophet  express  the 
truth   that   no    charms    or   demoniacal 


Ch.  24 


NUMBERS 


109 


power  can  avail  against  God's  purposes 
(8)  ?  How  does  verse  g,  last  part, 
harmonize  with  what  we  have  learned 
about  Israel  previously?  (Compare 
Ex.  19:5;  Lev.  20:24  and  Deut.  33: 
28).  How  does  the  prophecy  show  not 
only  Israel's  separateness  but  greatness 
(10)?     Do  you  recall  Gen.   13:  16  and 

38:14?  ,  ,.       , 

When  Balaam  says,  Let  nie  die  the 
death  of  the  righteous,"  he  is  still  re- 
ferring to  Israel.  The  Hebrew  word 
for  "righteous"  is  Jeshurun,  another 
name  for  the  Israelites.  And  the 
prophet's  meaning  is  that  as  they  were 
blessed  above  others,  not  only  in  life 
but  in  death,  because  of  their  knowl- 
edge of  the  true  God,  he  desired  to 
have  a  part  with  them.  But  his  desire 
was  not  very  strong,  in  which  he  rep- 
resents a  large  class  in  the  world  who 
wish  for  the  salvation  of  Christ,  and 
yet  never  accept  it  by  receiving  and 
confessing  Him. 

God's  Unchangeable  Grace. 

In  the  second  prophecy  (18-24),  how 
is  the  unchangeable  purpose  of  God's 
grace  expressed  (19)?  Compare  how 
this  principle  in  Israel's  case  still  main- 
tains, and  applies  to  believers  on  Jesus 
Christ  in  this  dispensation.  The  fol- 
lowing will  aid:  i  Sam.  15:29;  Mai. 
3:6;  Ro.  11  :  29 ;  Titus  1:2;  Heb. 
13:8;    James  1:17,  etc. 

How  does  verse  21  show  that  this 
divine  purpose  toward  Israel  is  one  of 
grace?  Does  it  say  that  there  was  no 
iniquity  in  Israel,  or  simply  that  God 
took  no  cognizance  of  it  ?  But  does 
His  non-cognizance  of  it  mean  that  He 
never  chastised  Israel  for  it?  On  the 
contrary,  we  have  seen  Him  chastising 
Israel  continually  as  she  has  provoked 
it.     What  then  do  these  words  mean? 

They  mean  that  God  neither  has 
seen,  nor  shall  see  any  iniquity  in  Is- 
rael that  shall  cause  Him  to  change 
His  original  promise  to  Abraham  and 
discard  them  as  a  nation  from  the 
place  of  privilege  He  has  intended  for 
them.  This  promise  to  Abraham  is 
based  on  His  original  promise  of  the 
redemption  of  man  in  Gen.  3:15.  This 
promise  is  unalterable,  and  depends  not 
on  man's  goodness,  but  on  God's  truth 
and  honor  and  grace.  That  is  not  to 
say  that  it  has  no  effect  on  human 
character,  and  that  mankind  never  will 
become  good  as  the  result  of  it,  but 
only  that  its  source  is  heavenly  love 
and  not  earthly  conduct.  John  6 :  37- 
40;  Ro.  4:4-8:  8:28-39;  Eph.  2:1- 
10  ;    I  Peter  i :  3-9  ;    i  John  5  :  9-13. 

3.    The  Great  Prophecy,  c.  24. 

At  what  conviction  has  the  prophet 
now  arrived,  and  .with  what  effect  on 


his  conduct  (24:1)?  What  was  the 
feeling  in  his  heart,  do  you  suppose  ? 
Look  at  Deuteronomy  23 :  5  for  an 
answer.  One  wonders  why  God  should 
use  such  a  man  as  a  prophet  of  good 
for  His  people,  but  before  He  ordained 
a  regular  line  of  prophets.  He  was 
pleased  to  reveal  His  will  instrumen- 
tally  through  various  persons. 

Christians  are  sometimes  solicitous 
to  be  "anointed  for  service,"  as  though 
that  were  the  highest  or  only  fruit  of 
the  new  life.  But  while  not  disparag- 
ing the  aim  but  encouraging  it  in  its 
proper  place,  let  us  be  humbled  by  the 
thought  that  God  can  get  service  out 
of  bad  as  well  as  good  men  when  He 
pleases.  There  is  a  higher  aim  for  the 
Christian,  and  that  is  to  "walk  worthily 
of  the  Lord  unto  all  pleasing"  (Col.  i  : 
10).  When  one  is  doing  that  he  is  not 
likely  to  come  short  in  service. 

The  prophecy  of  Balaam  is  arranged 
as  poetry  in  the  Revised  Version. 
"The  redundant  imagery  of  verses  5  to 
7,  depicts  the  humble  origin,  rapid 
progress  and  great  prosperity  of  Is- 
rael." 

With  what  king  and  kingdom  is  Is- 
rael compared  (7)  ?  The  Amalekites 
are  meant,  the  most  powerful  of  the 
desert  tribes,  a  common  title  for  whose 
kings  was  "Agag,"  like  "Pharaoh"  or 
"Caesar." 

What  does  Balaam  say  of  the  future 
of  Israel  (8)  ?  With  what  effect  on 
Balak  (10,  11)?  How  does  the  next 
prophecy  particularize  (14)?  Who  do 
you  suppose  is  the  ulitmate  fulfilment 
of  the  word  "him"  in  verse  17?  It  may 
mean  the  nation  of  Israel,  but  doubt- 
less it  is  identical  with  the  "star"  and 
the  "sceptre"  of  the  same  verse,  whose 
application  is  Christ.  That  is  not  to 
say  that  the  prophet  knew  this,  but 
only  that  the  event  proves  it.  He  only 
saw  some  great  one  coming  out  of 
Israel,  not  knowing  whom,  but  we 
know  whom  in  the  light  of  the  New 
Testament.  Compare  Gen.  49:  10;  Ps. 
no;  Matt.  2:2.  Of  course,  David 
was  an  approximate  fulfilment  of  the 
words,  and  did  the  things  referred  to 
in  verses  17  and  18,  but  in  the  com- 
pletest  sense  the  reference  is  to  Christ, 
ana  especially  at  His  second  coming, 
see  Is.  59:20;    Ro.  11:25-29. 

What  other  national  fate  is  predicted 
as  well  as  Amalek  (21)?  What  great 
nation  would  ultimately  deport  the 
Kenites  (22)?  What  ultimately  would 
be  its  history  (24)  ?  "Chittim"  or 
"Kittim"  is  an  earlier  name  for  Greece 
and  some  of  the  other  western  lands 
bordering  on  the  Mediterranean,  par- 
ticularly Italy.  What  finally  would  be- 
come of  the  conqueror  of  Assyria  (24)  ? 

Compare  for  some  of  the  fulfilments 


110 


NUMBERS 


Chs.  25-30 


of  these  prophecies  Ex.  17:14;  i 
Sam.  15:1;  Judges  1:16;  4:11,  16, 
17  ;  2  Kings  15  :  29  ;  Dan.  2  :  36-45  ;  5  : 
7.  3,  etc.  The  Assyrians  were  over- 
thrown by  the  Greeks  under  Alexander 
and  his  successors,  and  afterwards  by 
the  Romans  who  conquered  the  Greeks. 
The  Romans,  however,  are  yet  to  be 
overthrown  with  the  son  of  perdition 
at  their  head,  by  the  second  coming  of 
Christ  to  set  up  His  kingdom  on  the 
earth  through  restored  Israel.  Some 
of  these  things  we  shall  learn  more 
about  later  on,  but  in  the  meantime 
what  a  sweep  there  is  in  this  vision  of 
Balaam !  Little  did  he  know  the  mean- 
ing of  it  all ! 

Questions. 

1.  With  what  group  of  men  may 
Balaam  be  classed  and  why? 

2.  What  is  your  impression  of  his 
character? 

3.  What  two  ways  are  there  of  serv- 
ing  God? 

4.  What  shows  the  unusual  incident 
of  the  ass  historical? 

5.  What  is  the  explanation  of  23 : 
21  ■? 

6.  What  is  a  higher  aim  for  a  saint 
than  merely  service? 

7.  Give  the  common  title  of  the  kings 
of   Amalek. 

8.  Apply  the  words  of  24:17  and 
tell  why. 

9.  What  territory  is  defined  by  "Chit- 
tim"? 

10.  What  is  the  sweep  of  Balaam's 
prophecy  ? 

BALAAM'S  SCHEME  AND  ITS 

CONSEQUENCES 

Chapters  25-31 

We  are  not  through  with  the  "hire- 
ling" prophet.  We  find  him  referred  to 
in  three  places  in  the  New  Testament. 
2  Peter  2:  15  speaks  of  his  "way,"  Jude 
II  of  his  "error"  and  Rev.  2:  14  of  his 
"doctrine." 

His  w-ay  is  that  which  characterizes 
all  false  teachers,  viz  :  making  a  market 
'of  their  gifts.  His  error  lay  in  failing 
to  see  the  principle  of  the  vicarious 
atonement  by  which  God  can  be  just 
and  yet  the  justifier  of  believing  sin- 
ners (Ro.  3:26).  In  other  words,  he 
felt  that  a  holy  God  must  curse  such  a 
people  as  Israel,  knowing  only  a  natural 
morality.  His  doctrine,  which  con- 
cerns us  more  particularly  just  now, 
refers  to  his  teaching  Balak  to  corrupt 
the  people  whom  he  could  not  curse 
(compare  25:1-3  with  31:16). — Sco- 
field  Bible. 
1.  Harlotry  and  Idolatry,  c.  25. 

Into  what  sin  did  the  people  fall  (i)  ? 
This  fall  in  morality  was  soon  followed 


by  what  fall  in  religion  (2,  3)  ?  Baal 
was  a  general  name  for  "lord"  and 
"peor"  for  a  mount  in  Moab.  The  real 
name  of  this  lord  of  the  mount  was 
Chemosh,  whose  worship  was  cele- 
brated by  the  grossest  obscenity. 

What  punishment  fell  on  them  (4, 
5)  ?  Capital  punishment  in  Israel 
meant  that  the  victim  was  first  stoned 
to  death  or  otherwise  slain,  and  then 
gibbeted.  "The  heads  of  the  people" 
means  the  chief  leaders  in  the  outrage. 

Verse  6  speaks  of  a  flagitious  act  in 
connection  with  this  disgraceful  con- 
duct, promptly  revenged  by  whom  (7)  ? 
What  reward  to  him  follows  (12,  13)? 
What  judgment  had  come  to  Israel 
(8)  ?  What  judgment  does  God  order 
upon  the  Midianites   (17,   18)? 

2.  Second  Numbering,  c.  26. 
What    new    command    is    now    given 

Moses  (i,  2)  ?  The  probability  is  that 
the  plague  just  mentioned  had  swept 
away  the  last  of  the  older  generation 
and  hence  the  census. 

This  census  was  necessary  to  pre- 
serve the  distinction  of  families  in  con- 
nection with  the  distribution  of  Canaan 
soon  to  take   place. 

By  comparing  the  numbers  with 
those  of  chapter  i,  it  will  be  seen  that 
divine  judgments  had  reduced  the 
ranks  of  some  of  the  tribes  which  had 
been  particularly  disobedient,  while 
others  had  been  increased  so  that  Israel 
still  continued  about  the  same  in  num- 
bers at  the  close  of  this  period  of 
thirty-eight  years  as  at  the  beginning. 
What  was  the  total  diminution  ? 

Before  passing  to  the  next  chapter 
observe  verse  64  and  note  that  its 
statement  must  not  be  considered  ab- 
solute. For,  besides  Caleb  and  Joshua, 
there  were  alive  at  this  time  Eleazar 
and  Ithamar,  and  in  all  probability  a 
number  of  Levites,  who  had  no  partici- 
pation in  the  defections  in  the  wilder- 
ness. The  tribe  of  Levi,  having  neither 
sent  a  spy  into  Canaan,  nor  being  in- 
cluded in  the  enumeration  at  Sinai, 
must  be  regarded  as  not  coming  within 
the  range  of  the  sentence ;  and  there- 
fore would  exhibit  a  spectacle  not 
witnessed  in  the  other  tribes  of  many 
in  their  ranks  above  sixty  years  of 
age — Etible  Commentary. 

3.  A  Brief  Glance  at  Chapters  27 
to  30, 

We  pass  over  the  request  of  the 
daughters  of  Zelophehad  (27:  i-ii),  the 
injunction  to  Moses  (12-14),  and  the 
ordination  of  Joshua  (15-23),  as  re- 
quiring no  explanation  under  the  cir- 
cumstances. The  same  may  be  said 
about  the  offerings  (chapter  28)  whose 
repetition  was  necessary  doubtless  be- 


Ch.  31 


NUMBERS 


111 


cause  a  new  generation  had  sprung  up 
since  their  enactment,  and  because  the 
people  would  soon  be  settled  in  the  land 
where  they  could  be  observed. 

4.    The  Midianites  Judged,  and  Ba- 
laam Slain,  c.  31. 

What  is  practically  the  last  com- 
mand Moses  received  from  God  (i, 
2)? 

The  Midianites,  as  may  be  recalled, 
were  descendants  of  the  marriage  of 
Abraham  with  Keturah,  and  occupied 
the  east  and  the  south-east  of  Moab. 
They  were  the  chief  actors  in  the  plot 
to  seduce  Israel  into  idolatry,  by  which 
it  was  hoped  Jehovah  would  withdraw 
His  blessing  from  them  and  permit 
their  enemies  to  triumph.  Were  the 
plan  successful  it  would  mean  in  so 
far  the  defeat  of  God's  purpose  for  the 
redemption  of  the  nations  through  the 
instrumentality  of  Israel  as  we  have 
already  learned.  An  understanding  of 
this  fact  is  necessary  to  preserve  this 
chapter  from  misinterpretation. 

A  Religious  War. 

Who  were  to  be  avenged  according 
to  Jehovah  (2)  ?  And  who  according 
to  Moses  (3)  ?  How  interesting  to  per- 
ceive here  another  illustration  of  the 
identification  of  God  with  His  people  ! 
They  have  the  same  cause,  the  same 
friends,  and  the  same  enemies.  Com- 
pare  Acts   9:4,    5. 

And  note  another  circumstance  equal- 
ly strange  as  the  world  considers 
things  ;  viz  :  the  preparation  for  death 
enjoined  upon  Moses !  Were  these 
Midianites  his  own  enemies  merely, 
one  would  expect  him  to  be  exhorted 
to  forgive  them  and  thus  "die  in  peace 
with  all  the  world.'  But  being  God's 
enemies,  the  most  appropriate  close  of 
his  earthly  career  would  be  to  execute 
God's  judgment  upon  them. 

Are  there  not  lessons  here  for  the 
peace  advocates  of  this  century? 
While  sympathizing  with  them  in  many 
things,  yet  if  they  expect  wars  to  cease 
until  God  has  had  a  final  settlement 
with  the  wicked  nations  of  the  earth, 
they  are  yet  in  the  primary  class  of 
Bible  instruction. 

"Some  Things  Hard  to  be  Under- 
stood." 

The  faith  of  some  will  stumble  at 
things  in  this  record,  but  a  deeper 
knowledge  of  God  makes  all  plain,  and 
our  duty  is  to  trust  Him  until  that 
knowledge   comes. 

(i)  The  slaying  of  the  males  (7), 
was  in  accordance  with  the  divine  prin- 
ciple in  all  such  cases,  as  shown  in 
Deuteronomy  20:  13.  In  this  instance, 
however,  the  destruction  seems  to  have 


been  only  partial,  if  we  may  judge  by 
Judges  6 :  i  and  the  following  verses. 
Perhaps  this  is  explained  by  the  cir- 
cumstance that  only  those  families  were 
slain  who  were  in  the  neighborhood 
of  the  Hebrew  camp  or  had  been  ac- 
complices in  the  plot.  Many  may  have 
saved  themselves  by  flight. 

(2)  The  slaying  of  Balaam  (8)  raises 
a  question  when  we  compare  the  state- 
ment with  chapter  24  :  25.  Perhaps  he 
changed  his  plan  about  returning  home 
after  starting,  and  remained  among  the 
Midianites  for  the  evil  purpose  already 
spoken  of  ;  or,  learning  that  Israel  had 
fallen  into  the  snare  laid,  he  may  have 
returned  to  demand  his  reward  from 
Midian.  His  judgment  was  just  in 
consideration  of  his  sin  in  the  light  of 
special  revelations  received  from  God. 

(3)  The  killing  of  the  women  and 
children  (14-18)  will  stagger  us  till  we 
remember  that  Moses'  wrath  was  not 
an  ebullition  of  temper,  but  an  expres- 
sion of  enlightened  regard  for  the  will 
of  God,  and  the  highest  interests  of 
Israel.  By  their  conduct  the  women 
had  forfeited  all  claims  to  other  treat- 
ment, especially  in  view  of  the  sacred 
character  of  this  war.  As  to  the  male 
children,  it  is  to  be  remembered  that 
a  war  of  extermination  required  their 
destruction.  We  will  deal  with  this 
subject  more  fully  when  we  come  to  the 
broader  illustration  in  the  destruction 
of  the  Canaanites  in  Joshua. 

(4)  Observe  the  declaration  in  verses 
48-50,  especially  the  last  clause  of  ^.0. 
Here  we  have  an  astonishing  miracle 
witnessing  to  the  interposition  of  God 
in  this  whole  matter,  and  in  so  far 
silencing  every  objection  raised  on  the 
ground  of  cruelty  and  injustice.  Com- 
pare here  the  opening  verses  of  Psalm 
44,  and  other  similar  places.  These 
judgments  of  God  on  sin  and  diso- 
bedience should  open  our  eyes  to  its 
nature,  should  cause  us  to  tremble  at 
the  fear  of  it,  and  adore  the  grace 
which  has  given  such  guilty  souls  as  we 
a  sin  bearer  in  Jesus  Christ. 

Questions. 

1.  How  is  Balaam  spoken  of  in  the 
New  Testament,  and  by  whom  ? 

2.  Define  the  meaning  of  Baalpeor. 

3.  Define  capital  punishment  in  Is- 
rael. 

4.  What  „was  the  need  for  this  cen- 
sus? 

5.  Which  tribe  had  the  most  of  the 
older  men  at  this  time,   and  why  ? 

6.  Who  were  the  Midianites,  and 
where  were  they  located  ? 

7.  What  justifies  their  punishment? 

8.  What  comment  on  the  universal 
peace  theory  does  this  lesson  contain  ? 

9    What       particular       circumstance 


112 


NUMBERS 


32:1-35:5 


shows  God's  approval  on  the   extermi- 
nation of  these  enemies? 

GETTING  KEADY  FOE  CANAAN 

Chapters  32-34 

1.  Reuben  and  Gad's  Choice,  c.  32. 

What  was  their  choice  of  possessions, 
and  on  what  ground  was  it  made  (i- 
5)  (  What  suspicion  of  their  motive 
possessed  Moses  (6-15)?  What  assur- 
ance is  given  him  (16-19)  ?  How  is  the 
matter  closed  (20-27)  ?  What  charge 
does  Moses  transmit  to  his  successors 
(28-32) ? 

2.  Review  of  the  Journey,  c.  33- 
The  following  from  the  Bible  Com- 
mentary is  useful :  "This  chapter  may 
oe  said  to  form  the  winding-up  of  the 
nistory  of  the  travels  of  the  Israelites, 
tor  the  following  chapters  relate  to 
matters  connected  with  the  occupation 
and  division  of  the  land. 

"As  several  apparent  discrepancies 
will  be  discovered  on  comparing  the 
records  here  with  Exodus,  and  the  oc- 
casional notices  of  places  in  Deuter- 
onomy, it  is  probable  that  this  itinerary 
comprises  a  list  of  only  the  most  im- 
portant stations  in  their  journeys; 
those  where  th-y  formed  prolonged  en- 
campments, and  whence  they  dispersed 
their  flocks  and  herds  to  pasture  on  the 
plains  till  the  surrounding  herbage  was 
exhausted.  The  catalogue  extends 
from  their  departure  out  of  Egypt  to 
their  arrival  on  the  plains  of  Moab." 

At  whose  authorization  was  this 
record  made  (2)  ?  Thus  was  estab- 
lished the  truth  of  history,  thus  a  me- 
morial of  God's  marvelous  work  on 
Israel's  behalf  preserved  for  all  gen- 
erations. 

For  additional  light  on  verses  3  and 
4,  consult  the  Revised  Version. 

"As  there  are  no  less  than  eighteen 
stations  inserted  between  Hazeroth  and 
Kadesh,  and  only  eleven  days  were  spent 
in  performing  that  journey  (Deut.  1:2)  the 
record  here  must  refer  to  a  different  visit  to 
Kadesh.  The  first  was  when  they  left  Sinai 
in  the  second  month  (c.  1:2;  c.  13:20),  and 
were  in  Kadesh  in  August  (Deut.  1:45), 
ana  'abode  many  days'  in  it,  and  mur- 
muring at  the  report  of  the  spies,  were 
commanded  to  return  into  the  desert 
'by  the  way  of  the  Red  Sea.'  The  ar- 
rival at  Kadesh,  mentioned  in  this  cata- 
logue, corresponds  to  the  second  so- 
journ at  that  place,  being  the  first 
month,  or  April   (c.  20:  i). 

"Between  the  two  visits  there  inter- 
vened a  period  of  38  years,  during 
which  they  wandered  hither  and  thither, 
often  returning  to  the  same   spots,   as 


the   pastoral   necessities   of  their  flocks 
required." 

When  did  Aaron  die,  and  at  what 
age  (38,  39)  ?  What  command  is  re- 
newed to  Moses  (50-53)  ?  What  warn- 
ing accompanies  it   (55,   56)  ? 

3.    The  Boundaries,  c.  34. 

It  is  diiificult  to  trace  these  boundary 
lines  on  the  map,  especially  those  on 
the  sourth,  and  students  must  be  re- 
ferred to  Bible  dictionaries  on  the  sub- 
ject. 

In  the  meantime,  it  is  clear  that  Is- 
rael never  entered  on  the  possession 
of  all  this  territory,  even  in  the  golden 
era  of  David  ana  Solomon.  That  they 
will  do  so  in  the  millennial  age  there 
can  be  no  doubt. 

Questions. 

1.  How  would  you  explain  certain 
discrepancies  between  these  chapters 
and  other  parts  of  the  Pentateuch  ? 

2.  How  is  the  truth  of  this  history 
established? 

3.  What  explanation  might  be  given 
of  the  18  stations  and  only  11  jour- 
neys ? 

4.  Has  Israel  ever  entered  on  pos- 
session of  all  her  territory? 

5.  Is  she  likely  to  do  so? 

THE    CITIES    OF    THE    LEVITES 
AND   CITIES   OF  EEFUGE 

Chapter  35 

We  may  conclude  our  exposition  of 
Numbers  with  this  chapter,  as  the  final 
one  contains  no  difficulties  not  dealt 
with  in  previous  lessons,  or  that  are  not 
explained  in  the  text  itself. 

I.     The  Cities  of  the  Levites,  vv. 

1-5. 

"As  the  Levites  were  to  have  no 
domain  like  the  other  tribes,  they  were 
to  be  distributed  throughout  the  land 
in  certain  cities  appropriated  to  their 
use  ;  and  these  cities  were  to  be  sur- 
rounded by  extensive  suburbs. 

"There  is  an  apparent  discrepancy 
between  vv.  4  and  5  with  regard  to  the 
extent  of  these  suburbs ;  but  the  state- 
ments refer  to  diiferent  things — the 
one  to  the  extent  of  the  suburbs  from 
the  walls  of  the  city,  the  other  to  the 
space  of  2,000  cubits  from  their  ex- 
tremity. 

"In  point  of  fact,  there  was  an  ex- 
tent of  ground,  amounting  to  3,000 
cubits,  measured  from  the  wall  of  the 
city.  One  thousand  were  probably  oc- 
cupied with  out-houses  for  the  accom- 
modation of  shepherds  and  other  serv- 
ants, with  gardens,  or  oHveyards.  And 
these,  which  were  portioned  out  to  dif- 
ferent families  (i  Chron.  6:60),  might 


35 : 6-29 


NUMBERS 


113 


be  sold  by  one  Levite  to  another,  but 
not  to  any  individual  of  another  tribe 
(Jer.  ^2:7).  The  other  two  thousand 
cuibts  remained  a  common  for  the 
pasturing  of  cattle  (Lev.  25:34)." — 
Bible  Commentary. 
2.    The  Cities  of  Refuge,  vv.  6-29. 

The  remarks  which  follow,  taken 
from  the  same  source  as  the  preced- 
ing, will  furnish  a  general  introduction 
to  an  a   alysis  of  the  text : 

"The  practice  of  Goelism — i.  e.,  of  the 
nearest  relation  of  an  individual  who 
\,  as  killed  being  bound  to  demand  satis- 
faction from  the  author  of  his  death, 
existed  from  a  remote  antiquity  (Gen. 
4:  14;    27:  45). 

"It  seems  to  have  been  an  established 
usage  in  the  age  of  Moses ;  and,  al- 
though in  a  rude  state  of  society  it  is 
a  natural  principle  of  criminal  juris- 
prudence, it  is  liable  to  great  abuses. 
The  chief  of  the  evils  inseparable  from 
it  are,  that  the  kinsman,  who  is  bound 
to  execute  justice,  will  often  be  precip- 
itate, little  disposed,  in  the  heat  of  pas- 
sion, to  discriminate  between  the  pre- 
meditated purpose  of  the  assassin  and 
the  misfortune  of  the  unintentional 
homicide. 

"Moreover,  it  had  a  tendency  not 
only  to  foster  a  vindicative  spirit,  but, 
in  case  of  the  Goel  being  unsuccessful 
in  finding  his  victim,  to  transmit  ani- 
mosities and  feuds  against  his  descend- 
ants from  one  generation  to  another. 
Thij  is  exemplified  among  the  Arabs  in 
the  present  day. 

The  Humane  Object. 

"This  practice  of  Goelism  obtained 
among  the  Hebrews  to  such  an  extent 
that  it  was  not  expedient  to  abolish  it ; 
and  Moses,  while  sanctioning  its  con- 
tinuance, was  directed  to  make  special 
regulations,  which  tended  to  prevent 
the  consequences  of  personal  ven- 
geance, and,  at  the  same  time,  to  afford 
an  accused  person  time  and  means  of 
proving  his  innocence. 

"This  was  the  humane  end  contem- 
plated in  the  institution  of  cities  of 
refuge.  There  were  to  be  six,  three  on 
the  east  of  Jordan,  both  because  the 
territory  there  was  equal  in  length, 
though  not  in  breadth,  to  Canaan,  and 
because  it  might  be  more  convenient 
for  some  to  take  refuge  across  the  bor- 
der. They  were  appointed  for  the  bene- 
fit, not  of  the  Israelites  only,  but  of  all 
resident  strangers." 

Analysis  of  the  Text. 

How  many  of  these  cities  were  there 
(6)?  For  whom  appointed?  From 
among  what  other  cities  ?  What  im- 
portant qualification   is  made  in   verse 


II  ?  And  what  further  one  in  verse  12? 
How  were  these  cities  arranged  with 
reference  to  the  Jordan  (14)?  "On 
this  side  Jordan"  should  be  rendered 
beyond  Jordan,  and  the  idea  is  that 
three  were  specially  for  the  accommo- 
dation of  those  tribes  which  so  recently 
had  elected  to  stay  on  the  east  side  of 
the  river.  Was  this  refuge  limited  to 
the  Israelites   (15)  ? 

The  Avenger  of  Blood. 

What  three  cases  of  premeditated 
murder  are  mentioned  in  verses  16-18? 
What  three  in  verses  20  and  21  ?  What 
name  is  given  him  whose  duty  it  was 
to  slay  the  murderer  (19)?  The  word 
"revenger"  or  avenger  (see  v.  12),  is 
the  translation  of  the  Hebrew  word 
Gaal.  from  which  comes  Goelism.  It 
means  a  kinsman,  the  nearest  of  kin. 
It  was  he,  only,  who  could  perform  this 
office. 

In  the  case  of  premeditated  murder 
was  there  any  escape  for  the  guilty? 
But  in  the  case  of  unpremeditated  mur- 
der what  protection  did  these  cities 
provide  (22-24)  ?  What  was  the  method 
of  operation  (24,  25)?  vVhat  condition 
was  necessary  for  the  man-slayer  to 
observe  (26-28)  ?  "Once  having 
reached  the  nearest  city,  for  one  or 
other  of  them  was  within  a  day's  jour- 
ney of  all  parts  of  the  land,  he  was 
secure.  But  he  had  to  'abide  in  it.' 
His  confinement  was  a  wise  rule,  de- 
signed to  show  the  sanctity  of  human 
blood  in  God's  sight,  as  well  as  to  pro- 
tect the  man-slayer  himself,  whose 
presence  in  society  might  have  pro- 
voked the  passions  of  the  deceased's 
relatives.  But  the  period  of  his  release 
from  confinement  was  not  until  the 
death  of  the  high  priest.  That  was  a 
season  of  public  affliction,  when  private 
sorrows  were  overlooked  under  a  sense 
of  the  national  calamity,  and  when  the 
death  of  so  eminent  a  servant  of  God 
naturally  led  all  to  serious  considera- 
tion about  their  own  mortality." 

We  meet  this  subject  again  in  Deu- 
teronomy 19  and  Joshua  20,  all  of  the 
passages  put  together  furnishing  rich 
material  for  a  Bible  reading  or  a  ser- 
mon on  the  cities  of  refuge  as 

A  Type  of  Christ. 

They  are  a  type 

(i>  In  their  origin,  since  they  were 
divinely  ordained. 

(2)  In  their  necessity,  for  without 
them  there  was  no  hope  for  the  pur- 
sued. 

(^)  In  their  accessibility,  for  being 
on  both  sides  of  the  Jordan,  and  within 
a  day's  journey  of  all  parts  of  the  land, 
they  might  be  easily  reached. 

(4)   In  their  security,   for   the  man- 


114 


NUMBEES 


slayer  once  received  within  their  walls 
could  not  be  assailed. 

(5)  In  their  applicability,  for  they 
were  designed  for  all,  Jew  and  Gentile, 
friend  and  alien,  without  distinction. 

Any  atale  to  use  such  an  outline  will 
not  need  to  be  reminded  of  the  New 
Testament  Scriptures  which  parallel  the 
different  divisions.  In  worl<ing  out  the 
details  it  might  be  well  to  show  that 
like  our  salvation  in  Christ,  the  value 
of  these  cities  of  refuge  was  limited 
to  those  that  remained  in  them,  "Abide 
in  Me." 

Also,  point  the  contrast,  that  where- 
as they  were  restricted  to  the  innocent 
man-slayer,  Christ  receives  the  guilty. 
The  man-slayer  had  to  be  judged  first, 
we  believers  are  already  judged,  con- 
demned, and  yet  free  in  Christ. 

It  is  proper  to  say  also  that  the 
"avenger  of  blood"  or  the  kinsman  re- 
deemer is  a  beautiful  type  of  Christ, 
some  think  more  fitting  than  the  cities 
of  refuge  themselves,  but  of  this  we 
shall  speak  in  the  next  lesson. 
Questions. 

1.  How  is  the  supposed  discrepancy 
between  verses  4  and  5  explained? 

2.  What  is  meant  by  the  word  "Goel- 
ism"? 

3.  Of  what  is  "Gaal"  or  "Goel"  the 
translation  ? 

4.  What  is  the  meaning  of  the  word? 

5.  To  what  abuses  was  Goelism  lia- 
ble? 

6.  In  what  ways  was  the  Mosaic 
legislation  intended  to  restrain  them  ? 

7.  Where  were  the  cities  of  refuge 
located  with  reference  to  the  Jordan, 
and  why? 

8.  How  comprehensive  were  their 
benefits  ? 

9.  Why  should  the  man-slayer  be  con- 
fined in  them? 

10.  In  how  many  ways  may  they  be 
considered  typical  of  Christ? 

THE  KINSMAN  EEDEEMER 

In  fulfillment  of  the  promise  in  the 
last  lesson  there  is  here  a  consideration 
of  the  kinsman  redeemer  as  a  type  of 
Christ,  being  an  abridgment  from  the 
Rev.  Henry  Melvill,  D.D.,  an  eloquent 
English  university  preacher  of  an  earli- 
er generation.  Our  object  is  not  only 
to  open  up  the  subject  to  those  who 
have  never  considered  it,  but  also  to 
furnish  material  for  a  Gospel  sermon 
to  those  who  have  opportunities  in  that 
direction. 

Great  Truths  Taught  by  Common 
Things. 

Melvill  begins  by  speaking  of  the 
close  connection  between  the  Jewish 
and  Christian  dispensations  as  we  have 


discovered  in  our  study  of  the  Penta- 
teuch. We  have  seen  this  especially  in 
regard  to  redemption,  the  redeemer 
under  the  law  being  the  type  of  the  Re- 
deemer under  the  Gospel.  There  may  be 
no  distinct  allusions  to  Christ,  but 
whenever  you  meet  with  a  transaction 
of  redemption,  either  of  land  or  of  a 
person,  the  matter  is  so  ordered  as  to  be 
typical  of  the  person  and  work  of 
Christ.  Thus  the  Jews  were  taught 
even  through  the  common  dealings  of 
life  the  great  spiritual  deliverance  that 
was  wrought  out  in  the  fulness  of  time. 

There  are  three  conditions  marked  in 
the  Old  Testament  as  requiring  the  in- 
terposition of  a  redeemer : 

(i)  If  there  had  been  a  forfeiture  of 
an  inheritance,  a  loss  of  personal  liber- 
ty, or  the  shedding  of  blood.  In  each 
it  was  enjoined  that  the  Goel  or  re- 
deemer should  interfere  on  behalf  of 
the  distressea  individual.  Moreover, 
the  occasions  which  necessitated  the  in- 
terference of  the  Goel,  and  the  manner 
in  which  it  was  conducted,  bear  so 
close  a  likeness  to  the  Gospel  redeemer 
that  we  can  scarcely  doubt  it  to  have 
been  the  purpose  of  the  Holy  Spirit  to 
keep  the  scheme  of  human  redemption 
always  before  Israel. 

The  Forfeiture  of  an  Inheritance. 

To  begin  with  the  forfeiture  of  an 
inheritance  alluded  to  in  the  twenty- 
fifth  chapter  of  Leviticus.  If  an  Israel- 
ite had  become  poor,  and  sold  some  of 
his  possessions,  the  Goel  was  directed, 
if  possible,  to  redeem  the  land.  In  that 
case  it  became  the  property  of  the  Goel 
until  the  year  of  jubilee,  when  it  re- 
turned to  the  original  proprietor.  The 
forfeited  possession  might  be  redeemed 
by  the  latter  at  any  time  were  he  able 
to  pay  the  price  of  it ;  but  were  he  not, 
then  only  the  Goel  could  redeem  it  for 
him,  and  if  he  did  or  could  not  do  so, 
no  stranger  might  interfere,  the  pos- 
session must  remain  unredeemed. 

We  see  the  typical  character  of  this 
transaction  indicated  first  in  the  fact 
that  only  a  kinsman  could  fill  the  office 
of  Goel.  Some  other  individual  might 
be  ready  to  render  aid,  but  had  he  the 
rights  of  the  closest  kinsmanship?  If 
not,  the  law  refused  to  allow  his  inter- 
position. In  laying  down  this  principle, 
God  taught  that  He  who  should  arise  as 
the  Goel  or  Redeemer  of  a  lost  world, 
must  be  bone  of  our  bone,  and  flesh  of 
our  flesh.  No  angel  could  redeem  us. 
(Hebrews   10  to  18.) 

In  the  next  place,  if  you  wish  to  de- 
scribe man's  natural  condition  and  the 
change  eifected  in  it  by  the  work  of 
Christ,  where  can  you  obtain  a  better 
illustration  than  from  the  directions  of 
this   law   in   regard   to   a   forfeited   in- 


NUMBERS 


115 


heritance?  Who  is  the  Israelite  that 
has  grown  poor  and  alienated  himself 
from  the  possession  of  his  fathers  if  it 
be  not  the  sinner  originally  made  in 
the  image  of  God,  and  who  has  destroy- 
ed that  image  by  an  act  of  rebellion? 
An  eternity  of  happiness  was  our  pos- 
session, but  we  threw  it  away,  bringing 
upon  ourselves  the  curse  of  death  of 
body  and  soul.  We  became  poor,  and 
who  shall  measure  our  spiritual  pov- 
erty? Have  we  a  solitary  fraction  of 
our  own  to  pay  for  our  redemption? 
Therefore  the  inheritance  must  be  for- 
feited forever,  unless  a  kinsman  redeem- 
er shall  arise.  God  has  provided  this 
redeemer  in  a  man,  and  yet  infinitely 
more  than  a  man,  the  God-man  Christ 
Jesus. 

But  furthermore,  as  in  the  case  of 
the  impoverished  Israelite,  what  Christ 
had  redeemed  tie  has  not  instantly  re- 
stored. The  year  of  jubilee  has  not  yet 
come  for  us,  but  with  a  mightier  trum- 
pet peal  than  could  be  heard  upon  the 
mountains  of  Israel  shall  that  jubilee 
year  be  introduced.  The  resurrection 
and  glorifying  of  our  bodies  will  be 
their  completion  for  entrance  on  the 
fulness  of  the  purchased  possession. 

The  Loss  of  Personal  Liberty. 

To  pass  now  to  the  second  instance 
of  redemption  where  there  has  been  a 
loss  of  personal  liberty,  and  where  all 
that  has  been  spoken  of  in  regard  to 
the  forfeiture  of  an  inheritance  applies 
with  only  a  slight  change.  The  same 
chapter  shows  that  for  the  discharge  of 
a  debt  or  the  procurement  of  subsist- 
ence an  Israelite  might  sell  himself 
either  to  another  Israelite  or  a  stranger. 
Should  he  become  the  servant  of  an 
Israelite,  there  was  no  right  of  redemp- 
tion, but  he  must  remain  in  the  house 
of  his  master  till  the  jubilee.  But 
should  he  become  the  servant  of  a 
stranger  and  cause  arise  for  the  inter- 
position of  the  Goel  the  law  ran : 
"After  that  he  is  sold  he  may  be  re- 
deemed again  ;  one  of  his  brethren  may 
redeem  him."  If  he  were  able  to  re- 
deem himself  he  might  do  so  but  were 
the  ability  lacking  then  his  kinsman 
must  interpose,  no  stranger  could  dis- 
charge the  office. 

Observe  that  the  Goel  had  no  right 
to  interfere  unless  the  Israelite  had  sold 
himself  to  a  stranger.  The  reason  is 
that  if  his  master  was  an  Israelite  like 
himself,  then  he  had  not  become  sepa- 
rated from  God's  people  and  the  exi- 
gency had  not  arisen  for  his  redemption 
in  the  same  sense.  It  were  only  when 
the  master  were  a  stranger  that  the 
ser-ving  became  typical  of  man's  bond- 
age to  Satan.  It  was  in  such  a  case 
only  that  we  find  the  illustration  of  the 


New  Testament,  saying  that  the  servant 
of  sin  has  been  "made  captive  by  Satan 
at  his  will." 

Thank  God  in  such  a  case  the  sinner 
neeQ  not  languish  forever  in  bondage. 
The  chain  need  not  be  eternal,  for  there 
advances  his  kinsman,  made  of  a  wom- 
an, made  under  the  law,  and  in  the  like- 
ness of  sinful  flesh,  to  pay  down  the 
price  of  redemption  and  to  bid  the  pris- 
oner come  forth  into  the  glorious  liber- 
ty of  the  children  of  God. 

The  Shedding  of  Blood. 

The  third  case  of  redemption,  where 
there  had  been  the  shedding  of  blood, 
differs  from  the  two  already  examined. 

This  is  referred  to  in  the  thirty-fifth 
of  Numbers,  and  in  connection  with  the 
appointment  of  the  cities  of  refuge. 

The  King  James  translation  speaks 
only  of  the  "avenger  of  blood,"  but  the 
original  is  Goel  or  the  kinsman  redeem- 
er. You  will  recall  that  the  latter  must 
pursue  the  murderer  and  take  ven- 
geance if  he  overtake  him  before  reach- 
ing the  city  of  refuge.  But  if  the  Goel 
were  not  at  hand  to  follow  him  no 
stranger  had  the  right  to  do  so.  This 
feature  of  the  Goel  therefore  stands  out 
as  prominently  here  as  in  the  other  in- 
stances. 

It  is  the  common  idea  that  the  cities 
of  refuge  were  typical  of  Christ  and 
the  murderer  was  the  human  race  pur- 
sued by  the  justice  of  God.  Of  course, 
there  is  some  fidelity  in  this  figure,  and 
under  certain  limitations  it  may  be  con- 
sidered as  a  type,  but  still  it  remains 
that  the  standing  type  of  Christ  under 
the  Mosaic  law  was  the  Goel,  or  kins- 
man redeemer.  It  is  for  this  reason  we 
seek  the  figure  of  Christ,  not  in  the 
cities  of  refuge,  but  in  the  avenger  of 
blood. 

For  example,  those  who  were  really 
guilty  fled  in  vain  to  the  city  and  must 
be  delivered  tip  to  the  punishment  due 
their  crime.  Who  can  find  in  this  any 
emblem  of  the  flying  of  sinners  for 
refuge  to  Christ? 

On  the  other  hand,  observe  that  the 
human  race,  created  deathless,  was  slain 
by  Satan  when  he  moved  our  first  par- 
ents to  the  act  prohibited  in  the  words 
"in  the  day  that  thou  doest  it,  thou 
shalt  surely  die."  It  was  with  refer- 
ence to  this  slaughter  of  mankind  that 
Christ  said  of  him  :  "He  was  a  murderer 
from  the  beginning."  It  was  through 
Satan  that  death,  whether  of  body  or 
soul,  gained  footing  in  this  creation, 
and  we  count  it  therefore  proper  to  de- 
scribe him  as  the  great  man-slayer. 

Our  Nearest  of  Kin. 

But  who  pursued  the  murderer? 
Who  took  on  him  the  vengeance  which 


116 


NUMBERS-DEUTERONOMY 


drew  the  wonder  of  the  universe  and 
"through  death  destroyed  him  that  had 
the  power  of  death"?  Who  but  the 
kinsman  redeemer?  Who  but  that 
"seed  of  the  woman"  predicted  to  bruise 
the  serpent's  head  ?  Though  Satan  for 
a  while  may  be  permitted  to  roam  over 
this  creation,  there  has  been  gained  a 
mastery  over  him  which  has  reduced 
him  into  the  bond-slave  of  our  kinsman. 
And  the  latter  is  only  reserving  the  full 
taking  of  vengeance  until  the  year  of 
jubilee  arrives,  when  the  enemy  will 
be  hurled  into  the  lake  of  fire  forever 
and  ever. 

Finally,  we  should  not  suppose  that  in 
pleading  for  the  typical  character  of  the 
Goel  we  plead  for  the  existence  of  a 
figure  hidden  from  the  men  of  the  old 
dispensation.  When  Job  exclaims :  "I 
know  that  my  redeemer  liveth,"  what 
he  really  says  is,  "I  now  that  my  Goel, 
my  kinsman,  liveth."  And  if  the  saints 
among  the  jews  could  describe  Christ 
as  the  Goel,  would  they  not  naturally 
turn  to  the  offices  of  the  Goel  that  they 
might  ascertain  the  offices  of  Christ? 

Who  is  there  that  is  not  the  kins- 
man of  Christ,  since  that  kinsmanship 
resulted  in  His  taking  human  nature 
upon  Him?  It  is  enough  to  be  a  man 
to  know  oneself  Christ's  kinsman.  He 
tasted   death   for   every  man.      He   re- 


deemed every  man's  inheritance.  He 
regained  every  man's  liberty.  He 
avenged  every  man's  blood.  Will  any- 
one put  from  him  through  unbelief  the 
benefits  of  His  interposition?  "If  ya 
will  not  believe,  surely  ye  shall  not  be 
established." 

This  is  the  glorious  Gospel  of  the 
Son  of  God,  and  nothing  but  unbelief 
can  exclude  the  poorest,  the  meanest, 
the  wickedest  among  men  from  a  full 
and  free  share  in  the  perfect  redemp- 
tion. 

Questions. 

1.  What  great  truth  were  the  Jews 
taught  even  in  the  common  duties  of 
life? 

2.  What  three  conditions  in  the  Old 
Testament  required  the  interposition 
of  a  redeemer? 

3.  What  relation  must  this  redeemer 
bear  to  the  distressed  person? 

4.  Could  any  other  person  act  in 
this  capacity? 

5.  What  great  principle  of  our  re- 
demption  is  illustrated   in  this  case? 

6.  How  long  might  the  Goel  retain  a 
redeemed  possession,  and  what  does 
this  illustrate? 

7.  Why,  in  the  second  case,  might 
not  the  Goel  interpose  unless  an  Is- 
raelite had  sold  himself  to  a  stranger? 

8.  Can  you  quote  Job   19:25-27? 


DEUTERONOMY 


NOTE 

There  were  fewer  lessons  in  Num- 
bers in  proportion  to  its  length  than  in 
the  previous  books,  and  the  same  will 
be  true  of  Deuteronomy  and  some 
others.  The  reason  is  because  of  the 
lesser  comparative  importance  of  these 
books,  and  because  of  the  repetitions 
they  contain. 

It  would  be  serious,  however,  both 
to  the  understanding  of  the  Bible  and 
the  spiritual  life  of  those  following 
these  lessons  if  the  books  referred  to 
should  be  omitted  in  the  course  of 
study.  They  are  part  of  the  revelation 
of  God's  will,  and  have  their  value  in 
our  coming  to  know  Him,  and  in  the 
moulding  of  our  character  and  our 
training  for  service. 

How  to  Utilize  the  Lessons. 

But  how  shall  the  teachers  of  Bible 
classes  utilize  such  lessons?  Let  not 
their  length  discourage  them,  but  let 
that  feature  be  seized  upon  as  a  pre- 
cious opportunity  to  get  their  classes 
feeding  i  i  the  Word  of  God  in  large 


portions,  and  drinking  from  the  foun- 
tain of  life  in  copious  draughts.  The 
experience  to  many  will  be  new,  but 
that  will  give  it  freshness.  At  the 
same  time  the  task  will  be  easy,  simply 
to  read  and  not  necessarily  to  study 
the  assigned  chapters.  The  interest  is 
likely  to  increase  with  the  reading, 
until  the  variety  afforded  by  such  les- 
sons over  those  briefer  in  space  and 
more  closely  analytic  in  character  will 
be  anticipated  with  pleasure. 

A  Method  Suggested. 

The  author  would  recommend  this 
method :  Annov^-ice  to  the  class  that 
the  next  lesson  will  be  on  such  or  such 
a  general  theme,  and  cover  so  many 
chapters.  As  it  has  few  difficulties  of 
any  kind,  or  covers  matters  treated 
previously,  the  class  are  a.  red  merely 
to  read  the  text  carefully  and  in  a 
prayerful  spirit.  But  they  are  asked 
to  read  it  several  times,  if  possible 
make  it  their  daily  reading  for  the  in- 
tervening week.  Tl'  :  when  they  come 
together  i  1  the  class  they  will  begin 
to  discuss  its  contents  as  familiar  with 


Chs.  1-3 


DEUTERONOMY 


117 


it,    having   something    to    communicate 
worth  while. 

The  teacher  or  leader  of  the  class 
will  always  find  a  basis  or  starting 
point  for  such  discussions  in  the  ques- 
tions and  annotations  furnished  in  the 
Commentary. 

EEVIEW  OF  ISRAEL'S  HISTOEY 
Chapters  1-3 

A  book  has  been  written  by  Canon 
Bernard  entitled,  "The  Progress  of 
Doctrine  in  the  New  Testament,"  in 
which  he  shows  not  only  that  the  con- 
tents of  its  books  are  inspired,  but 
their  arrangement  and  order  as  well. 

The  same  might  be  said  of  the  Old 
Testament,  especially  of  the  Penta- 
teuch. To  illustrate,  the  purpose  of 
the  Bible  is  to  give  the  history  of  re- 
demption through  a  special  seed.  In 
Genesis  we  have  the  election  of  that 
seed  (Abraham),  in  Exodus  their  re- 
demption, in  Leviticus  their  worship, 
in  Numbers  their  walk  and  warfare, 
and  in  Deuteronomy  their  final  prepa- 
ration for  the  experience  towards 
which  all  has  been  directed.  (C.  H. 
M.) 

The  Book  of  Review. 

A  secondary  name  for  Deuteronomy 
might  be  "The  Book  of  Review."  The 
word  comes  from  two  Greek  words, 
deuter,  "second,"  and  notnos,  "law," 
the  second  law,  or  the  repetition  of  th-e 
law.  And  yet  when  it  comes  to  re- 
viewing the  law  it  adds  certain  things 
not   mentioned   previously    (see   29:1). 

The  one  great  lesson  it  contains  is 
that  of  obedience  grounded  on  a 
known  and  recognized  relationship  to 
God  through  redemption. 

The  Divisions  of  the  Boot. 
I,  Review  of  the  History,  1-3 ;  2. 
Review  of  the  Law,  4-1 1;  3.  Instruc- 
tions and  Warnings,  12-27;  4.  Proph- 
ecy of  Israel's  Future,  28-30 ;  5. 
Moses'  Final  Counsels,  31 ;  6.  Moses' 
Song  and  Blessing,  32-33 ;  7.  Moses' 
.  aeath,  34. 

Review  of  the  History. 

"This  side  Jordan"  (v.  i),  is  in  the 
Revised  Version  "beyond  Jordan,"  and 
means  the  east  side,  where  Moses 
and  the  people  now  were.  How  long 
is  the  direct  journey  from  Horeb  (or 
Sinai)  to  Kadesh-Barnea  (2)?  The 
allusion  is  doubtless  to  remind  the 
people  of  their  sin,  which  prolonged 
this  journey  from  eleven  days  to  forty 
years. 

What  is  thq  first  great  fact  of  the 
review  (5-8*?  The  second  (11-18)? 
What  do  you  recall  about  this  second 


fact  from  our  previous  studies?  What 
is  the  third  fact  (19-46)?  What  do 
you  recall  about  this?  What  is  the 
fourth  (2:  1-8)?  The  fifth  (9-12)?  Is 
there  anything  in  vv.  10-12  to  suggest 
an  addition  by  a  later  hand  than 
Moses'  ? 

Note  to  the  Student. 

It  is  hardly  necessary  to  analyze  the 
chapter  further.  Every  student  who 
has  pursued  the  course  thus  far  will  be 
able  to  do  it  for  himself,  after  receiv- 
ing the  suggestions  above.  If  there  are 
any  beginning  to  study  the  Commen- 
tary now  for  the  first  time,  let  them 
examine  the  marginal  references  in 
their  Bible  for  the  places  where  the 
facts  are  first  mentioned  in  Numbers, 
and  it  will  be  easy  to  compare  the  in- 
struction given  upon  it  in  the  previous 
lessons. 

This  may  be  a  good  place  to  again 
state  that  the  object  of  this  Commen- 
tary is  to  assist  the  reader  to  study  the 
Bible.  It  has  little  value  for  those 
who  eat  only  predigested  food.  There 
are  better  helps  of  that  kind  at  hand, 
and  more  are  scarcely  called  for. 

The  author  also  has  in  mind  leaders 
of  adult  Bible  classes  who  are  looking 
for  suggestions  more  than  anything  else, 
and  to  whom  it  is  hoped  the  Commen- 
tary may  be  a  blessing. 

An  Explanation  or  Two. 

While  further  questions  on  the  text 
of  this  lesson  are  hardly  necessary, 
there  are  some  things  calling  for  ex- 
planation. 

For  example,  chapter  2 : 4  says : 
"The  children  of  Esau  shall  be  afraid 
of  you,"  which  seems  contradictory  to 
Num.  20:  14.  But  the  solution  is  that 
in  the  former  instance  the  Israelites 
were  on  their  western  frontier  where 
the  Edonites  were  strong,  while  now 
they  were  on  the  eastern,  where  they 
were  weak. 

It  may  be  asked  why  they  should  be 
necessitated  to  buy  food  of  the  Edom- 
ites,  when  the  manna,  still  continued 
to  be  given  them.  The  reply  is,  that 
there  was  no  prohibition  against  eat- 
ing other  food,  if  they  did  not  have  an 
inordinate   desire    for   it. 

A  reasonable  explanation  of  other 
seeming  contradictions  may  be  found, 
but  the  student  must  be  referred  to 
larger  commentaries,  and  a  good  many 
of  them,  if  he  wishes  to  learn  every- 
thing that  can  be  learned.  Many 
things  must  be  taken  for  granted  in 
these  lessons,  but  if  we  only  get  well 
acquainted  with  those  that  are  ex- 
plained we  shall  be  in  a  fair  way  to 
master  the  rest. 


118 


DEUTERONOMY 


Chs.  4-6 


Og  and  His  Bedstead. 

But  what  about  the  giant  Og  and  his 
bedstead  ?  He  was  the  only  remnant 
in  the  transjordanic  country  (Joshua 
15:  14)  of  a  gigantic  race,  supposed  to 
be  the  most  ancient  inhabitants  of  Pal- 
estine. 

Although  beds  in  the  east  are  with 
the  common  people  a  simple  mattress, 
yet  bedsteads  were  not  unknown  among 
the  great.  Taking  a  cubit  at  half  a 
yard,  the  bedstead  of  Og  would  meas- 
ure thirteen  and  one-half  feet,  and  as 
beds  are  usually  a  little  larger  than  the 
persons  who  occupy  them,  the  stature 
of  the  Amorite  king  may  be  estimated 
at  about  eleven  or  twelve  feet. 

But  how  did  the  bedstead  come  to 
be  "in  Rabbath,  of  the  children  of 
Amnion"  ?  Perhaps  on  the  eve  of  the 
engagement  they  conveyed  it  to  Rab- 
bath for  safety.  This  is  so  unlikely, 
however,  that  some  take  the  Hebrew 
word  "bedstead"  to  mean  "coffin,"  and 
think  that  the  king  having  been 
wounded  in  battle,  fled  to  Rabbath, 
where  he  died  and  was  buried,  and  that 
here  we  have  the  size  of  his  coffin. 

Questions. 

1.  How  far  may  the  inspiration  of 
the  Scriptures  have  extended,  and  how 
is  it  illustrated  in  the  Pentateuch  ? 

2.  What  is  the  meaning  of  "Deuter- 
onomy"? 

3.  Name  the  seven  divisions  of  the 
book. 

4.  On  which  side  of  the  Jordan  was 
this  book  written? 

5.  How  would  you  explain  the  allu- 
sion to  the  bedstead  of  Og? 

REVIEW  OF  THE  LAWS 

Chapters  4-6 

1.  The  Lessons  of  Sinai,  c.  4. 

What  makes  a  nation  wise  and  un- 
derstanding (6)  ?  What  makes  a  na- 
tion great  (7,  8)  ?  What  obligation 
does  one  generation  owe  the  next  (9)  ? 
Of  all  the  divine  commandments,  which 
are  the  most  important  (10-13)?  Of 
these  ten,  which  one  is  particularly 
emphasized  (15-28)?  How  is  God's 
merciful  character  illustrated  in  one 
connection  with  these  commandments 
(29-31)?  What  expression  in  v.  31 
gives  a  peculiar  interest  to  this  prom- 
ise just  now?  On  what  divine  action 
does  the  hope  of  Israel  rest  (31,  last 
clause)  ? 

2.  The  Mosaic  Covenant,  cc.  5,  6. 

By  "all  Israel"  (i)  may  be  meant  a 
general  assembly  of  the  people,  or  pos- 
sibly only  the  elders,  as  their  represent- 
atives.    "The  Lord  made  not  this  cove- 


nant with  our  fathers,  but  with  us" 
(3),  means  not  with  our  fathers  only, 
but  also  with  us,  their  successors. 
"The  Lord  talketh  with  you  face  to 
face"  (4),  means  not  in  a  corporeal  or 
visible  form,  but  in  a  free  and  familiar 
manner. 

What  comment  is  added  to  the 
fourth  commandment  in  this  review 
C15)  ?  What  expression  of  mingled  de- 
sire and  disappointment  is  attributed  to 
God  in  connection  with  the  original 
giving  of  the  law  (29)  ?  What  is  the 
sum  of  the  commandments  (6:4,  5)  ? 
in  what  particular  do  these  words  tes- 
tify to  the  divine  nature  ?  How  do 
verses  6-9  amplify  the  thought  in  chap- 
ter 4:9  previously  referred  to?  As 
suggested  by  the  verses  following,  how 
were  the  people  to  keep  their  religion 
in  mind  through  the  avenue  of  their 
eye?  \V'hat  provision  was  made  for  its 
inculcation  in  the  young? 

Jewish  Phylacteries. 

The  followiug  quotation  is  interest- 
ing as  bearing  upon  the  Jewish  phy- 
lacteries :  "It  is  probable  that  Moses 
used  the  phraseology  in  the  seventh 
verse  in  a  figurative  way,  to  signify 
earnest  and  frequent  instruction  ;  and 
perhaps  the  eighth  verse  is  to  be  taken 
in  the  same  sense  also.  But  as  the 
Israelites  interpreted  it  literally,  many 
suppose  that  a  reference  was  made  to 
a  superstitious  custom  of  the  Egyp- 
tians, who  wore  jewels  and  trinkets  on 
the  forehead  and  arm,  inscribed  with 
words  and  sentences,  as  amulets  to  pro- 
tect them  from  danger. 

"These,  it  has  been  conjectured, 
Moses  intended  to  supersede  by  substi- 
tuting sentences  of  the  law  ;  and  so  the 
Hebrews  understood  him,  for  they  have 
always  considered  the  wearing  of  the 
tephilim  or  frontlets  a  permanent  obli- 
gation. 

"The  form  was  as  follows :  Four 
pieces  of  parchment,  inscribed,  the  first 
with  Exod.  13  :  2-10  ;  the  second  with 
Exod.  13:11-16;  the  third  with  Deut. 
6:1-8;  and  the  fourth  with  Deut.  11: 
18-21,  were  enclosed  in  a  square  case 
or  box  of  tough  skin,  on  the  side  of 
which  was  placed  the  Hebrew  letter 
shift,  and  bound  round  the  forehead 
with  a  thong  or  ribbon.  When  de- 
signed for  the  arms,  these  four  texts 
were  written  on  one  slip  of  parchment, 
which,  as  well  as  the  ink,  was  carefully 
prepared  for  the  purpose. 

"With  regard  to  the  other  usage  sup- 
posed to  be  alluded  to,  the  Egyptians 
had  the  lintels  and  imposts  of  their 
door  and  gates  inscribed  with  sentences 
indicative  of  a  favorable  omen,  which 
is  still  the  case ;  t  he  front  doors  of 
houses — in     Cairo,     for     instance — are 


Chs.  7-11 


DEUTERONOMY 


119 


painted  red,  white  and  green,  bearing 
inscribed  upon  them  sentences  from  the 
Koran,  the  Mohammedan  bible. 

"Moses  designed  to  turn  this  custom 
to  a  better  account,  and  ordered  that, 
instead  of  the  former  superstitious  in- 
scriptions, should  be  written  the  words 
of  God." 

Questions. 

1.  What  three  allusions  are  ex- 
plained under  the  head  of  the  "Mosaic 
Covenant" ? 

2.  What  is  the  history  of  the  Jewish 
phylacteries? 

3.  Describe   the  phyacteries. 

4.  What  was  the  Mosaic  design  in 
their  use? 

WAENINGS  AND  EXHOKTATIONS 

Chapters  7-11 

1.  Obedience,  c.  7. 

What  were  the  names  of  the  seven 
nations  of  Canaan  to  be  cast  out  for 
their  iniquity  (i)?  Who  would  cast 
them  out,  and  in  what  manner  is  the 
supernatural  character  of  the  act  em- 
phasized? Mevertheless,  what  illus- 
trates the  divine  use  of  means  (2)  ? 
What  command  is  laid  on  the  Israelites 
in  the  premises  (2,  3)  ?  And  why  (4)  ? 
To  what  extent  should  their  zeal  be 
exhibited,  and  why  (5,  6)?  What 
shows  the  choice  of  Israel  to  be  of 
grace  and  not  debt  (7,  8)  ? 

What  shows  the  blessing  of  Israel  to 
be  grounded  on  obedience  (9-12)  ? 
riow  is  the  temporal  and  material  char- 
acter of  the  blessing  illustrated  (13- 
15)  ?  How  are  the  people  encouraged 
(17-21)?  What  shows  God's  very  par- 
ticular care  for  them  {22,  23)  ? 

2.  Gratitude,  c.  8. 

What  shows  that  Israel  was  too 
small  a  people  to  occupy  the  land  at 
first  (i)?  Notice  in  the  verses  fol- 
lowing (2,  3),  how  their  experiences  in 
the  wilderness  were  intended  to  teach 
obedience  as  well  as  impress  them  with 
the  goodness  of  God.  What  miracu- 
lous occurrence  is  noted  in  verse  4? 
Compare  29  :  5. 

What  attractive  features  of  the  land 
are  named  (7-9)  ?  All  accounts,  speak 
of  the  natural  beauty  and  fertility  of 
Palestine,  and  its  great  capabilities 
when  properly  developed.  To  be  among 
its  brooks,  and  hills  and  valleys  after 
passing  through  the  desert,  can  be  ap- 
preciated by  those  who  have  entered 
California  after  crossing  the  plains. 

Por  the  plenteousness  of  the  wheat 
and  barley  of  Palestine  see  Matt.  13: 
8 ;  but  these  products  of  the  north- 
ern regions  were  equalled  by  the  fruits 


of  the  south.  "Honey''  is  often  used 
indeterminately  to  signify  a  syrup  of 
dates  or  grapes,  which  was  esteemed  a 
great  luxury  in  the  east,  "Iron"  was 
found  in  the  mountains  of  Lebanon. 
The  "brass"  was  not  the  alloy  brass, 
but  copper  ore.  Compare  i  Chron.  22  : 
3;    29:2-7;    Isa.  60:17. 

After  mentioning  these  instances  of 
God's  goodness,  what  arguments  are 
founder  upon  them  in  the  closing 
verses?  Note  the  appropriateness  oi 
this  chapter  to  be  read  on  Thanksgiv- 
ing day,  and  other  national  holidays. 

3.  Humility,  cc.  9-1 1. 

Notice  the  description  of  the  Canaan- 
itish  cities  in  v.  i.  They  are  called 
"great"  because  of  the  space  they  cov- 
ered. Unlike  our  cities,  the  houses 
stood  far  apart,  with  gardens  and 
fields  intervening.  They  were  usually 
fenced,  sometimes  as  high  as  forty  feet, 
with  burnt  or  sun-dried  bricks.  It 
would  not  be  much  to  demolish  such  a 
wall  in  our  day,  but  such  engineering 
skill  was  then  unknown.  Nevertheless, 
would  any  obstacle  prevent  their  taking 
possession? 

Would  the  victory  be  theirs,  or  God's? 
And  would  He  give  it  to  them  on  the 
ground  of  merit  (4)  ?  What  would 
move  Him  in  the  premises  (4,  5)  ? 
How  does  Moses  dissuade  the  people 
from  any  idea  of  their  own  righteous- 
ness (see  the  remainder  of  the  chap- 
ter) ?  The  plainness  of  Moses'  speecTi 
and  the  submission  of  the  people  is  a 
strong  evidence  of  the  truth  of  the 
history.  An  impostor  would  have  op- 
erated on  opposite  lines. 

What  instances  of  unfaithfulness 
does  Moses  name?  For  answer  note 
vv.  12-21,  22,  23.  The  reference  to 
his  humiliation  in  the  last-named  verse 
does  not  apply  to  a  third  experience 
of  the  kind,  but  is  a  fuller  description 
of  the  second  named  in  v.  18. 

The  Bible  Commentary  has  the  fol- 
lowing on  "the  brook  that  descended 
out  of  the  mount"  (21)  :  "Though  the 
Israelites  were  supplied  with  water 
from  this  rock  when  they  were  sta- 
tioned at  Rephidim  (Wady  Feiran), 
there  is  nothing  in  the  narrative  which 
should  lead  us  to  suppose  that  the  rock 
was  in  the  immediate  neighborhood  of 
that  place  (see  on  Exod.  17:5,  6). 
The  water  of  this  rock  was  probably 
the  brook  that  descended  from  the 
mount.  The  water  may  have  flowed 
many  miles  from  the  rock,  as  the  win- 
ter torrents  do  now  through  the  wadys 
of  Arabia  Petrsa  (Ps.  78:15,  16). 
And  the  rock  may  have  been  smitten 
at  such  a  height,  and  at  a  spot  bearing 
svich  a  relation  to  the  Sinaitic  valleys, 
as  to  furnish  supplies  of  water  during 


120 


DEUTERONOMY 


Chs.  12,  13 


the  journey  from  Horeb  by  the  way 
of  Mount  Seir  and  Kadesh-Barnea  (c. 
I  :  I,  2).  On  this  supposition  new 
light  is  cast  on  the  language  of  the 
apostle,  when  he  speaks  of  'the  rock 
following'    the    Israelites    (i    Cor.    10: 

4)." 

The  general  subject  of  chapter  9  is 
extended  into  chapters  10  and  11. 

In  chapter  10  note,  in  verse  4,  that 
it  was  not  Moses  who  wrote  the  words 
on  the  tables  of  stone,  but  God  Him- 
self. A  professor  in  one  of  our  uni- 
versities is  quoted  as  making  light  of 
this  by  inquiring  whether  God  is  sup- 
posed to  have  turned  stone  mason  and 
chiselled  these  words  with  His  own 
hand.  We  can  afford  to  treat  such  re- 
marks with  silence,  remembering  the 
words  of  Scripture  that  some  profess- 
ing themselves  to  be  wise  have  become 
fools   (Rom.   I  :  22). 

Note  in  v.  5,  a  minute  circumstance, 
the  mention  of  which  at  the  time'  at- 
tests the  truth  of  the  record. 

Note  that  vv.  6-9  seem  to  be  inserted 
out  of  their  place,  the  explanation  of 
which  no  one  knows.  The  address  of 
Moses  is  resumed  again  at  v.   10. 

With  V.  16  compare  Rom.  2:25,  29 
for  its  New  Testament  application  to 
the  Jew,  and  Col.  2:11,  to  the  Chris- 
tian. 

In  chapter  1 1  there  is  little  requir- 
ing particular  notice.  The  blessing 
and  the  curse  (26-32)  will  be  referred 
to  in  a  later  chapter,  but  just  here  it 
may  be  mentioned  that  "most  signally 
is  the  execution  of  the  curse  seen  in 
the   present   sterility    of   Palestine." 

Questions. 

1.  What  were  the  wilderness  expe- 
riences intended  to  teach  Israel? 

2.  What  were  the  chief  products  of 
northern  and  southern  Palestine,  re- 
spectively ? 

3.  Why  were  the  cities  of  Canaan 
called  "great"? 

4.  What  evidence  of  its  truth  does 
this  record  contain  ? 

5.  Can  you  quote  i  Cor.  10:4? 

CONDITIONS    OF    BLESSING    IN 
THE  LAND 

Chapters  12-16 

I.  Places  of  Worship,  c.  12. 

In  Canaan,  what  were  the  Israelites 
to  destroy  and  how  thoroughly  was  the 
work  to  be  done  (1-3)  ?  What  con- 
trast were  they  to  place  between  them- 
selves and  the  heathen  in  public  wor- 
ship (4-7)  ?  Did  this  apply  to  the  same 
extent  in  the  wilderness,  and  if  not, 
why  not  (8-14)?  What  exception  was 
made  as  to  their  private  and  domestic 


affairs  (15,  16)?  What  were  they  not 
at  liberty  to  eat  in  their  own  homes 
(17-19)  ?  Against  what  snare  were 
they  to  be  on  their  guard  (29-32)? 

In  explanation  of  the  foregoing  it 
should  be  observed  that  no  mention  is 
made  of  heathen  temples  in  Canaan  at 
this  time,  and  doubtless  none  were  in 
existence.  The  places  chosen  for  wor- 
ship were  the  mountain  tops,  or  groves, 
in  order  to  direct  attention  toward 
heaven    and    secure    retirement. 

Note  that  while  God  promises  to 
choose  a  place  for  the  worship  of 
Himself  in  the  land,  yet  He  does  not 
divulge  it  in  advance.  Was  this  to 
prevent  the  Canaanites  from  concen- 
trating their  opposition  there,  or  to 
prevent  a  course  of  strife  among  the 
Israelites  themselves? 

Notice  from  v.  12  that  while  the 
males  only  were  commanded  to  appear 
before  God  at  the  annual  feasts  (i.  e. 
at  Jerusalem),  yet  the  women  were  at 
liberty  to  accompany  them. 

The  heathen  believed  in  local  deities 
who  expected  their  dues  from  all  who 
came  to  inhabit  the  country  they  pro- 
tected. 

This  explains  the  caution  in  the 
closing  verses  of  the  chapter. 

2.  False  Prophets,  c.  13. 

How  were  they  to  regard  the  teach- 
ings of  false  prophets  (1-3)  ?  How 
were  they  to  deal  with  the  prophets 
themselves  (5)  ?  Did  it  make  any  dif- 
ference even  if  the  wonders  of  the 
prophet  had  a  show  of  reality?  Does 
God  ever  permit  such  wonders  to  be 
done  by  false  prophets,  and  if  so,  for 
what  purpose?  How  are  God's  people 
to  be  preserved  from  such  temptations 
(4)  ?  Compare  Isaiah  7  :  19,  20,  and  i 
John  4:  1-6.  The  student  will  see  the 
bearing  of  this  upon  the  false  teach- 
ings of  the  present  day,  such  as  The- 
osophy,  the  New  Thought,  Spiritual- 
ism, Christian  Science,  and  anything 
else,  no  matter  how  fair  it  appears, 
that  is  not  in  accord  with  the  Gospel 
(see  Gal.  i  :  8). 

In  the  case  of  these  false  teachers 
should  it  make  any  difference  if  they 
were  friends  or  relations  (6-1 1)?  Sup- 
pose a  whole  city  should  have  been  led 
away  into  idolatry  thus,  what  then  (12- 
16)  ?  Might  this  action  be  taken  hast- 
ily,  or  only  after   investigation? 

The  Jews  appeal  to  this  chapter  as 
justifying  their  crucifixion  of  Jesus 
Christ,  but  it  is  replied  that  "to  Him 
gave  all  the  prophets  witness."  He 
had  all  the  characteristics  of  the  true 
prophet  and  was  the  fulfilment  of  all 
that  had  been  written  in  the  Scriptures 
concerning  the  Coming  One.  More- 
over so  far  from  alienating  the  people 


Chs.  14-17 


DEUTERONOMY 


121 


from  Jehovah  and  His  worship,  He 
honored  Him  by  observing  His  woi- 
ship,  and  the  purpose  of  His  life  was 
to  fulfil  the  law  and  the  prophets  and 
put   away  the   reproach   of  sin. 

3.  Dietary  Matters,  c.  14. 

This  chapter  is  taken  up  chiefly  with 
dietary  matters,  but  before  they  are 
touched  upon  what  prohibition  is  laid 
in  vv.  I,  2,  and  for  what  cause?  It 
was  an  idolatrous  practice  on  certain 
or<;asions  (i  Kings  18:28;  Jer.  16:6, 
41:5),  to  make  cuttings  on  the  face 
and  other  parts  of  the  body  with  the 
finger  nails  or  sharp  instruments.  To 
make  a  large  bare  space  between  the 
eyebrows  was  another  such  custom  in 
honor  of  the  dead.  This  was  referred 
to  in  Lev.  19.  These  usages,  were  de- 
grading, and  inconsistent  with  the  peo- 
ple of  God   (i   Thess.  4:  13). 

Coming  to  the  dietary  matters,  the 
student  must  be  referred  to  what  was 
said  in  earlier  lessons,  particularly  in 
Leviticus. 

No  misunderstanding  of  verse  21 
should  be  allowed  as  though  what  was 
not  good  enough  in  the  physical  sense 
for  the  Jew  might  do  for  the  Gentile. 
The  explanation  has  been  shown  pre- 
viously, that  it  was  for  ceremonial  and 
spiritual  reasons. 

4.  The  Sabbatic  Year,  c.  15. 

The  subject  of  this  chapter  has  been 
dealt  with  in  Exodus  and  Leviticus 
(see  the  marginal  references  in  your 
Bible),  but  there  are  a  few  features 
calling   for   particular  notice. 

(i)  The  first  matter  is  release  from 
debt  in  the  Sabbatic  year  (i-ii).  At 
this  time  what  is  every  creditor  obliged 
to  do,  and  why  (2)  ?  It  is  not  neces- 
sary to  suppose  that  this  was  an  ab- 
solute discharge  of  the  debt,  but  3 
suspension  of  payment  for  the  period 
named ;  and  this,  because  in  that  pe- 
riod there  was  a  suspension  of  agricul- 
tural labor  which  might  have  made  it  a 
hardship  to  pay  a  debt.  We  have  seen 
that  the  underlying  idea  of  the  Sab- 
batic year  was  to  impress  all  with  the 
fact  that  they  held  their  property  from 
God,  and  that  supreme  gratitude  was 
due  to  Him. 

From  whom  might  such  civil  rights 
and  privileges  be  withheld  (3)  ?  What 
further  qualifying  thought  is  in  v.  4? 
This  seems  to  mean  that  in  the  case 
of  well-to-do  Israelites  debts  might  be 
collected  even  in  the  Sabbatic  year. 
But  some  think  the  words  should  be : 
"In  order  that  there  may  be  no  poor 
among  you,"  which  would  preclude  any 
exception. 

What  promise  does  God  renew  unto 
Israel  (6)  ?     Remember  that  this  is  to 


be  literally  fulfilled  unto  Israel  in  that 
day  when,  obedient  and  penitent,  they 
shall  return  unto  God  and  Jesus  as 
their  Messiah. 

Read  carefully  vv.  7-1 1,  and  observe 
the  detail  with  which  God  as  the  theo- 
cratic King  of  His  people  would  watch 
over  their  welfare.  The  foregoing  law 
of  release  might  prevent  some  covetous 
Hebrew  from  lending  to  the  poor, 
hence  the  warning  and  the  promise. 

(2)  The  second  matter  is  release 
from  slavery.  For  the  former  treat- 
ment see  Lev.  25.  What  provision  is 
made  for  enabling  such  an  one  to  re- 
gain his  original  status  in  society  (13- 
14)  ?  For  the  ceremony  of  the  awl- 
boring  see  the  chapter  before  men- 
tioned. The  meaning  of  verse  18 
seems  to  be  that  such  a  servant  is  en- 
titled to  double  wages  because  his  serv- 
ice was  more  advantageous  on  the 
ground  that  he  was  serving  "without 
wages  and  for  a  length  of  time,  while 
hired  servants  were  commonly  engaged 
only  by  the  year." 

5.  The  Feasts,  c.  16. 

There  is  nothing  in  this  chapter  call- 
ing for  particular  attention.  Students 
will  find  the  feasts  treated  of  in  Exo- 
dus and  Leviticus  where  they  are  first 
brought  before  us.  See  the  marginal 
references  in  your  Bibles  for  these 
places. 

Questions. 

1.  Why  were  groves  or  mountains 
chosen  by  the  heathen  as  places  of 
worship? 

2.  Why  presumably  did  not  God  re- 
veal His  intended  place  of  worship? 

3.  Have  you  examined  the  New  Tes- 
tament references  in  this  lesson? 

4.  What  argument  offsets  the  pres- 
ent Jewish  appeal  to  chapter  13? 

5.  How  would  you  explain  14:21? 

6.  Does  I  c  :  2  contemplate  an  abso- 
lute discharge   of  debt? 

-.  When  will  the  promise  of  15:6 
be  fulfiled? 

8.  Give  the  probable  meaning  of  15: 
18. 

9.  Are  you  observing  the  marginal 
references  in  your  Bible? 

FUETHEE     CONDITIONS     OF 

BLESSING 

Chapters  17-20 

I.    The  Judge  and  the  King,  c.  17. 

In  the  preceding  chapter,  v.  18,  pro- 
vision was  made  for  judges  and  other 
officers  of  the  civil  law.  They  were 
to  hold  court  in  the  gates  of  the  cities, 
the  place  of  ingress  and  egress,  for  the 
cities  were  walled.  This  idea  of  judges 
sitting  in  the  gates  still  lingers  in  the 


122 


DEUTERONOMY 


Chs.  18-20 


Orient  and  gives  significance  to  the  Mo- 
hammedan terms  "Ottoman  Porte"  and 
"Sublime    Porte." 

Review  the  preceding  chapter  and 
observe  the  charge  laid  on  these  judges 
to  be  just,  straight,  impartial  and  of 
clean  hands.  Then  compare  the  pres- 
ent chapter,  vv.  2-13,  and  note  the 
method   of  procedure  in  the   courts. 

What  is  the  offense  here  treated  of 
(2,  3)  ?  How  should  they  guard  against 
hasty  judgment  (it>V  What  was  the 
punishment  in  such  cases  (5)  ?  The 
extent  of  the  testimony  (6)  ?  Who 
were  the  executioners  of  the  penalty 
ij)  {  (Compare  Acts  7:58.)  The  ob- 
ject of  this  requirement  "was  to  deter 
the  witnesses  from  rash  charges  and 
to  give  a  public  assurance  that  the 
crime  had  met  its  due  punishment." 

Verses  8-13  are  explained  by  the 
Bible  Commentary  thus :  "In  all  cases 
where  there  was  difficulty  in  giving  de- 
cision, the  local  magistrates  were  to  sub- 
mit them  to  the  Sanhedrin — the  supreme 
council,  composed  partly  of  civil  and 
partly  of  ecclesiastical  persons.  'The 
priests  and  Levites'  should  be  'the 
priests — the  Levites' ;  and  who,  as 
forming  one  body,  are  called  'the 
judge.'  their  sittings  were  in  the  neigh- 
borhood of  the  sanctuary,  because  in 
emergencies  the  high  priest  had  to 
consult  God  by  Urim  (Num.  27:21). 
From  their  judgment  there  was  no  ap- 
peal ;  and  if  a  person  were  so  perverse 
as  to  refuse  obedience,  his  conduct  was 
to  be  punished  as  a  capital  crime." 

What  prophecy  is  made  in  v.  14 
(compare  i  Sam.  8:7)?  What  prohi- 
bition is  laid  on  them  in  the  matter 
(15)  ?  What  prohibitions  are  laid  upon 
the  king  himself  (16,  17)?  (Compare 
2  Sam.  8:4;  I  Kings  16  :  26  ;  2  Chron. 
1:16;  Isa.  31  :  3.)  Can  you  name  a 
king  who  violated  both  these  prohi- 
bitions? What  command  is  laid  upon 
the  king,  and  why  (18-20)? 

2.    The  Messianic  Prophecy,  c.  18. 

This  chapter  is  one  of  the  most  im- 
portant in  the  Mosaic  legislation. 

After  touching  on  the  Levitical  dues 
elsewhere  considered,  abominations  are 
dealt  with  which,  under  other  names, 
are  ripe  in  our  own  time  exposing  those 
under  their  influence  to  the  divine 
curse. 

Note  the  things  warned  against  in 
vv.  10,  II  ;  the  relation  they  bore  to 
the  cursing  of  Canaan,  12;  and  the 
obligation  resting  upon  Israel,  and  on 
us,  to  have  nothing  to  do  with  them. 
(Compare  the  marginal  references  for 
former  allusions  to  these  matters.) 

The  modern  names  of  some  of  these 
are  fortune  telling,  clairvoyance,  as- 
trology, mesmerism,  palmistry,  spiritual- 


ism and  the  like,  all  associated  more  or 
less  with  demonolatry,  and  although 
practiced  sometimes  by  professing 
Christians,  as  much  of  an  abomination 
unto  God  as  they  ever  were.  Verse  13 
shows  the  reason.  To  be  "perfect  (or 
sincere)  with  the  Lord  thy  God,"  means 
to  worship,  and  serve  Him  implicitly 
and  without  the  intrusion  of  another 
god.  But  they  who  consult  fortune 
tellers,  mediums,  etc.,  do  so  to  be 
guided  or  comforted  by  what  they  re- 
veal. And  since  that  which  they  reveal, 
when  it  is  fact  and  not  fraud,  comes 
through  demoniac  channels  and  from 
the  powers  of  darkness,  it  is  really  wor- 
shiping and  serving  Satan  when  the 
lips  are  professing  to  worship  and  serve 
God. 

The  Israelites  might  plead  that  since 
Moses  was  to  leave  them  before  they 
entered  Canaan,  and  they  would  be 
without  a_  mediator  between  them  and 
Jehovah,  it  might  be  necessary  to  cul- 
tivate these  who  were  regarded  as  the 
gods  of  the  land. 

How  is  such  a  plea  met  before  it 
could  be  advanced  (15)?  Had  they 
ever  sought  a  mediator  (16,  17)  ?  How 
does  this  show  that  the  successor  to 
Moses,  here  referred  to,  was  to  have 
all  his  power  and  authority?  What  was 
the  nature  of  that  authority  (18)  ?  And 
power  (19)  ?  How  might  they  be  satis- 
fied as  to  the  divinity  of  such  a  prophet 
(21,   22) ? 

This  prophet,  the  immediate  succes- 
sor of  Moses,  we  know  to  have  been 
Joshua,  but  it  is  evident  from  John 
I  :  45,  Acts  3  :  22.  23  and  other  places 
that  ultimately  it  is  Jesus  Christ. 

What  a  solemn  obligation  is  thus 
placed  upon  all  Christians  to  hearken 
to  Jesus  Christ,  and  how  awful  the 
consequences  to  those  who  while  in  lip 
they  confess  Him,  do  in  heart  and  in 
life  deny  Him?  (Compare  Heb.  10: 
28-31.) 

3.     Landmarks    and   Warfare,    cc. 
19-20. 

The  first  part  of  chapter  19  deals 
with  the  cities  of  refuge  which  we  con- 
sidered in  our  concluding  lesson  in 
Numbers.  The  only  other  matter  claim- 
ing special  attention  is  that  of  land- 
marks (14).  Palestine  in  this  respect 
was  the  same  then  as  now.  Gardens  and 
vineyards  were  surrounded  by  hedges 
or  walls,  but  tilled  fields  were  marked 
by  a  little  trench  or  a  simple  stone 
placed  at  certain  intervals,  hence  a  dis- 
honest person  could  easily  fill  the 
trench  and  remove  the  stones.  Thus 
he  would  enlarge  his  own  field  by  steal- 
ing part  of  his  neighbor's. 

The_  oft  repeated  question,  "Is  war 
ever   justifiable  ?"   is   answered   in   this 


Chs.  21-22 


DEUTERONOMY 


123 


chapter.  In  a  world  of  sin  war  must 
needs  be.  It  is  one  of  God's  methods 
of  punishing  sin  in  the  present  time. 
As  the  theocratic  King  of  Israel  He 
expected  war  and  made  ample  provi- 
sion for  it,  a  consideration  which  should 
aid  us  in  determining  another  question 
about  the  future  retribution  of  the 
sinner.  Thoughtless  and  ignorant  men 
say  He  is  too  good  to  punish.  But  the 
fact  is  that  He  punishes  because  He  is 
so  good.  As  long  as  sin  exists  punish- 
ment must  exist,  and  since  Jesus  Christ 
teaches  that  there  is  such  a  thing  as 
eternal  sin  (Mark  3 :  29,  R.  V.),  we 
may  expect,  alas  !    eternal  punishment. 

What  words  of  encouragement  are 
to  be  addressed  to  the  army  and  by 
what  officials  (1-4)?  The  presence  of 
the  priest  in  this  case  rather  than  an 
army  officer  is  explained  by  the  fact 
that  in  a  theocratic  government  every- 
thing is  done  directly  by  God  through 
His  delegated  ministers,  and  these  were 
the  priests. 

On  what  principles  was  the  army  to 
be  sifted,  or  rather,  what  were  the 
grounds  of  exemption  from  army  serv- 
ice (5-8)?     The  answer  is  : 

(i)  The  dedication  of  a  new  house 
which,  as  in  all  Oriental  countries  still, 
was  an  important  event,  and  celebrated 
by  festive  and  religious  ceremonies 
(Neh.  12:27);  in  this  case  there  was 
exemption   for  a   year. 

(2)  The  planting  of  a  vineyard. 
The  fruit  of  the  first  three  years  being 
declared  unfit  for  use,  and  the  first- 
fruits  being  producible  only  on  the 
fourth,  the  exemption  in  this  case  lasted 
at  least  four  years. 

(3)  The  betrothal  of  a  wife,  which 
was  a  considerable  time  before  marriage. 
It  was  deemed  a  hardship  to  leave  a 
house  unfinished,  a  new  property  half 
cultivated,  and  a  recently  contracted 
marriage  ;  and  the  exemptions  in  these 
cases  were  founded  on  the  principle 
that  a  man's  heart  being  engrossed  with 
something  at  a  distance,  he  would  not 
be  enthusiastic  in  the  public  service. 

(4)  The  fourth  ground  of  exemption 
was  cowardice.  From  the  composition  of 
the  Israelitish  army,  which  was  an  ir- 
regular militia,  all  above  20  years  being 
liable  to  serve,  many,  totally  unfit  for 
war,  must  have  been  called  to  the  field  ; 
and  it  was  therefore  a  prudential  ar- 
rangement to  rid  the  army  of  such  un- 
warlike  elements — persons  who  could 
render  no  efficient  service,  and  the  con- 
tagion of  whose  craven  spirit  might 
lead  to  panic  and  defeat." — Bible  Com- 
mentary. 

Ihe  same  authority  thus  comments 
on  the  following  verses  of  this  chap- 
ter : 

"With  the  cities  of  those  people  which 


God  doth  give  thee"  in  Canaan,  it  was 
to  be  a  war  of  utter  extermination  (vv. 
17,  18).  But  when  on  a  just  occasion 
they  went  against  other  nations,  they 
were  first  to  make  a  proclamation  of 
peace,  in  which  case,  if  followed  by  a 
surrender,  the  people  would  become  de- 
pendent, and  in  the  relation  of  tribu- 
taries. The  conquered  nations  would 
then  receive  the  highest  blessings  from 
alliance  with  the  chosen  people ;  they 
would  be  brought  to  the  knowledge  of 
Israel's  God  and  of  Israel's  worship, 
as  well  as  a  participation  of  Israel's 
privileges.  But  if  the  besieged  city,  or 
nation,  refused  to  be  taken,  a  massacre 
was  to  be  made  of  the  males,  while  the 
women  and  children  were  to  be  pre- 
served and  kindly  treated  (vv.  13,  14). 
By  this  means  a  provision  was  made 
for  a  useful  connection  being  estab- 
lished between  the  captors  and  the  cap- 
tives ;  and  Israel,  even  through  her 
conquest,  would  prove  a  blessing  to  the 
nation. 

In  a  protracted  siege,  wood  would  be 
required,  both  for  military  work  and 
for  fuel,  but  fruit  bearing  trees  were 
to  be  carefully  spared.  In  countries  like 
India,  where  the  people  live  much  more 
on  fruit  than  we  do,  the  destruction  of 
a   fruit  tree   is  a  sort  of  sacrilege. 

Questions. 

1.  What  significance  attaches  to  the 
Oriental   use   of  the  word  "Porte"? 

2.  What  was  the  later  name  of  the 
Jewish  Supreme  Court,  and  of  whom 
was   it   composed  ? 

3.  Give  modern  names  to  some  of  the 
abominations  mentioned  in   chapter   18. 

4.  Explain  v.   n  of  that  chapter. 

5.  How  can  you  prove  the  application 
of  verses  15-22  to  Jesus  Christ? 

6.  Why  the  need  of  landmarks  in 
Palestine? 

7.  What  evidence  of  future  retribu- 
tion is  suggested  by  the  legislation  con- 
cerning warfare? 

8.  Can  you  name  the  grounds  and 
give  the  reasons  for  exemption  from 
army  service? 

9.  How  does  this  lesson  magnify 
God's  attributes  of  righteousness  and 
holiness  ? 

10.  Do  you  think  God  can  ever  over- 
look sin? 

11.  What  provision  has  He  made  for 
satisfying  Himself  on  the  question  of 
sin? 

DIVERS  REGULATIONS 

Chapters  21-22 

In  these  chapters  are  a  number  of 
matters  which,  for  want  of  a  better 
title,  we  class  as  above. 


124 


DEUTEEONOMY 


21 : 1-23 :  9 


1.  Expiation  of  Innocent  Blood,  c. 

2i:-i-9. 

These  ceremonies  showed  the  sanctity 
associated  with  human  life.  The 
"rough  valley"  of  verse  4  is  in  the 
Revised  Version  "running  water,"  and 
the  whole  was  calculated  to  lead  to  the 
discovery  of  criminals  and  repress 
crime. 

2.  Female  Captives,  vv.  10-14. 

These  regulations  were  to  improve 
the  usages  of  the  nations  concerning 
the  capture  of  females  in  war.  A 
month  was  the  period  of  mourning 
among  the  Jews,  and  the  details  of  v. 
4  were  the  signs  of  grief  which  the  cap- 
tive must  be  permitted  to  manifest  for 
the  loss  of  her  parents  and  old  asso- 
ciates now  the  same  as  dead.  The 
delay  was  an  act  of  humanity  and  kind- 
ness. How  further  were  these  virtues 
to  be  manifested  (14)?  We  should 
ever  remember,  that  we  are  comparing 
conditions  not  with  our  present  ideas  of 
social  and  domestic  obligations,  which 
are  what  they  are  because  of  the  later 
teachings  of  the  Bible,  but  with  those 
existing  in  the  days  of  Moses. 

3.  Right  of  the  First-born,  vv.  15- 

17. 

In  this  case  it  is  presupposed  that 
the  first  wife  was  dead  at  the  time  re- 
ferred to.  The  opening  of  verse  15 
should  be :  "If  a  man  have  had  two 
wives."  In  other  words,  the  legisla- 
tion does  not  touch  a  man  who  has  two 
wives  at  the  same  time,  for  polygamiy, 
while  tolerated  under  the  Mosaic  law, 
was  never  legalized. 

4.  Prodigal   Sons,  vv.   18-21. 

This  lavt?  was  qualified  by  the  fact 
that  the  consent  of  both  parents  was 
necessary  to  its  execution. 

5.  Common  Humanities,  c.  22:1- 
12. 

"Brother"  in  v.  i  comprehends  not 
only  relatives,  but  neighbors  or  even 
strangers  which  should  stand  in  need 
of  such  justice  and  charity. 

The  command  of  vv.  6,  7  needs  re- 
enforcement  to-day  in  certain  quarters. 
Birds  serve  important  uses  in  nature, 
and  the  extirpation  of  a  species  is  pro- 
ductive of  evils.  The  mother  bird 
should  be  left  for  propagation,  but  the 
young  occasionally  might  be  taken  as  a 
check  on  too  rapid  an  increase. 

There  is  a  lesson  in  the  prohibitions 
of  vv.  9-1 1,  to  which  reference  has 
been  made  in  Leviticus ;  but  touching 
V.  10:  "An  ox  and  ass  being  of  differ- 
ent species,  and  different  characters, 
cannot  associate  comfortably,  nor  unite 
cheerfully    in    drawing    a   plough    or   a 


wagon.  The  ass  being  smaller  and  his 
step  shorter,  there  must  be  an  un- 
equal and  irregular  draught.  Besides, 
the  ass,  from  feeding  on  poisonous 
weeds,  has  a  foetid  breath,  which  its 
yoke-fellow  seeks  to  avoid,  not  only 
as  offensive,  but  producing  leanness, 
or,  if  long  continued,  death  ;  and  hence 
it  has  been  observed  to  hold  away  its 
head  from  the  ass,  and  to  pull  only 
with  one  shoulder." — Bible  Commen- 
tary. 

6.    Sexual  Matters,  vv.  13-30. 

On  these  verses  Home  says :  "The 
regulations  might  be  imperatively  need- 
ful in  the  then  situation  of  the  Israel- 
ites ;  and  yet,  it  is  not  necessary  that 
we  should  curiously  inquire  into  them. 
So  far  was  it  from  being  unworthy  of 
God  to  leave  such  things  upon  record, 
that  the  enactments  must  heighten  our 
admiration  of  His  wisdom  and  good- 
ness in  the  management  of  a  people 
so  perverse  and  so  given  to  irregular 
passions. 

"Nor  is  it  a  better  argument  that 
the  Scriptures  were  not  written  by  in- 
spiration to  object  that  this  passage, 
and  others  of  a  like  nature,  tend  to 
corrupt  the  imagination,  than  it  is  to 
say  that  the  sun  was  not  created  by 
Gou,  because  its  light  may  be  abused 
by  men  as  an  assistant  in  committing 
crimes." 

Questions. 

1.  What  was  the  intended  effect  of 
the  legislation  about  innocent  blood? 

2.  With  what  conditions  should  this 
leg^islation   be    compared  ? 

3.  Was  polygamy  legalized  by  Moses? 

4.  How  is  the  severity  of  the  legis- 
lation about  the  "prodigal  son"  quali- 
fied.^ 

5.  How  does  this  lesson  illustrate 
the  divine  care  for  the  comfort  of  ani- 
mal  life? 

6.  How  would  you  reply  in  general 
terms  to  arguments  against  the  contents 
of  vv.    13-20? 


DIVEES  EEGULATIONS- 

TINUED 

Chapters  23-26 


-CON- 


I.    Public  Privileges,  c.  23:1-9. 

The  privileges  referred  to  here  are 
doubtless  honors  in  the  state  and  per- 
haps, in  the  case  of  foreigners,  in- 
corporation with  Israel  by  marriage. 
Eunuchs  and  bastards  were  denied 
these  privileges  (i,  2),  and  also  mem- 
bers of  what  Gentile  nations  (3)  ? 
What  caused  the  latter  prohibition  ('4- 
6)  t  Such  passages  as  Neh.  13:1; 
Ruth  4:10,  and  2  Kings  10:2,  show 
that    there    were    some    exceptions    to 


23 :  10-26 : 1 


DEUTERONOMY 


125 


this  prohibition,  although  it  may  be 
that  it  excluded  males,  but  not  females. 
What  other  two  nations  were  ex- 
empt from  this  rule,  and  on  what 
grounds  (7,  8) ? 

2.  Bodily  Uncleanness  and  Other 
Details,  vv.  10-25. 

Verse  13,  should  be  translated  as  in 
the  Revised  Version,  "thou  shalt  have 
a  paddle  (marg.  or  shovel)  among  thy 
weapons,"  which  explains  the  meaning 
of  the  direction.  Think  of  it  in  the 
light  of  the  following  verse,  and  re- 
member the  words  of  Wesley,  that 
"cleanliness  is  next  to  godliness." 
There  is  a  sense  indeed,  in  which  it  is 
godliness,  and  the  man  who  honors  his 
Creator  and  Redeemer  will  see  to  it 
that  himself  and  his  surroundings  are 
ever  in  a  wholesome  and  sanitary  con- 
dition. These  directions  have  refer- 
en>,c  to  camp  life  when  engaged  in  war 
(9),  but  how  much  more  obligatory  in 
ordinary  living. 

Verses  15  and  16  refer  to  slaves  who 
run  away  from  tyrannical  masters,  or 
for  deliverance  from  heathenism,  and 
they  afforded  a  ground  for  the  action 
of  Northern  abolitionists  who  aided 
runaway  slaves  prior  to  our  civil  war. 

As  to  verses  19  and  20,  the  Israel- 
ites lived  in  a  simple  state  of  society, 
and  were  encouraged  to  lend  to  each 
other  without  hope  of  gain.  But  the 
case  was  different  with  foreigners,  who, 
engaged  in  trade  and  cornmerce,  bor- 
rowed to  enlarge  their  capital,  and 
might  reasonably  be  expected  to  pay 
interest  on  loans.  Besides,  the  dis- 
tinction was  conducive  to  keeping  the 
Israelites  separate  from  the  rest  of  the 
world. 

3.  Marriage  and  Divorce,  c.  24:1- 

5- 

Divorce  seems  to  have  become  known 
to  the  Hebrews  in  Egypt,  and  was  tol- 
erated by  the  Mosaic  laws  for  the  rea- 
son indicated  in  Matt.  19:3-9.  But  it 
was  restricted  by  two  conditions. 
What  was  the  first  (i)?  And  the  sec- 
ond (4)  ?  Because  of  increasing  laxity 
in  these  matters  to-day,  we  ought  to 
familiarize  ourselves  with  these  two 
passages  of  Scripture,  and  especially 
the  words  of  Christ. 

4.  Consideration  for  the  Poor,  vv. 

6-22. 

Why  was  a  creditor  not  at  liberty  to 
take  either  the  mill  (R.  V.),  or  the  up- 
per millstone  as  a  pledge  for  debt  (6)  ? 
Corn  was  ground  every  morning  for 
that  day's  consumption,  and  if  either 
were  taken  it  would  be  depriving  a 
man  of  his  necessary  provision. 


According  to  verses  10  and  11,  how 
were  a  borrower's  feelings  to  be  con- 
sidered ? 

Verses  12  and  13  are  explained  by 
the  fact  that  the  cloak  of  a  poor  man 
was  commonly  all  the  covering  he  had 
to  wrap  himself  in  when  he  retired  for 
the  night. 

What  beneficient  provision  for  the 
poor  is  made  in  verses  19-22,  and  why? 

5.  Justice  in  Law  and  in  Trade,  c. 

25- 

The  bastinado  was  common  to  Egypt, 
but  God  through  Moses  here  introduces 
two   important   restrictions    (1-3)  : 

First, _  the  punishment  should  be  in- 
flicted in  presence  of  the  judge,  in- 
stead of  in  private  by  some  heartless 
official ; 

Second,  the  maximum  amount  should 
be  forty  stripes,  instead  of  the  arbi- 
trary will  of  the  magistrate.  The  Egyp- 
tian, like  Turkish  and  Chinese  rulers, 
often  applied  the  stick  till  they  caused 
death  or  lameness  for  life.  In  later 
times,  when  the  Jews  were  exceedingly 
scrupulous  in  adhering  to  the  letter  of 
the  law,  and,  for  fear  of  miscalcula- 
tion, were  desirous  of  keeping  within 
the  prescribed  limit,  the  scourge  was 
formed  of  three  cords,  terminating  in 
leathern  thongs,  and  thirteen  strokes 
of  this  counted  thirty-nine  (2  Cor.  11: 
24). 

The  usage  concerning  a  childless 
widow  existed  before  this  time  (Gen. 
38),  but  the  law  now  made  it  obligatory 
on  younger  brothers  or  the  nearest 
kinsman  to  marry  the  widow  (Ruth  4: 
4,  Matt.  22:25).  The  reason  for  this 
was  not  only  to  perpetuate  the  name 
but  also  preserve  the  property  in  the 
family  and  tribe. 

The  reference  to  Amalek's  deed  (17- 
19)  is  not  mentioned  in  Exod.  17,  where 
the  battle  is  recorded,  but  as  it  was  a 
daring  defiance  of  God,  this  command 
against  them  went  forth.  (See  i  Sam. 
IS.) 

6.  The  Laws  of  Tithing,  c.  26. 

The  regulations  here  considered,  like 
almost  all  the  foregoing,  were  for  ob- 
servance, not  in  the  wilderness,  but  in 
Canaan  after  they  should  enter  it  (i). 
What  were  they  then  to  do?  Where 
were  they  to  go  (2)  ?  What  were  they 
to  say  (3)  ?  After  the  priest's  accept- 
ance of  the  basket  and  its  contents, 
what  was  the  next  feature  in  this  ritual 
(S-io)  ?  In  what  spirit  should  this  be 
done    (11) ? 

This  is  not  so  much  a  question  of 
tithing,  i.  e.,  the  giving  of  one-tenth, 
as  a  general  acknowledgment  that  all 
belongs     to     God    as     represented    by 


126 


DEUTEEONOMY 


27  : 1-28 : 1 


the  basket  of  first  fruits  and  the  con- 
fession  and   thanksgiving. 

The  actual  tithing  is  referred  to  in 
the  verses  following  (12-15).  There 
were  really  two  tithings.  The  first  was 
appropriated  to  the  Levites  (Num.  18: 
21)  •.  and  the  second,  the  tenth  of  what 
remained,  was  brought  to  Jerusalem, 
in  kind  or  in  money  value.  In  the  lat- 
ter case,  the  money  was  used  to  pur- 
chase materials  for  the  offerings  and 
their  thanksgiving  feast  (Deut.  14: 
22,  23).  This  was  done  for  two  years 
together,  but  on  the  third  year  (Deut. 
Id:  28,  29),  the  thanksgiving  was  to 
be  eaten  at  home  and  distribution  to  be 
made  among  the  poor. 

Questions. 

1.  Name  the  six  leading  subjects  of 
this  lesson. 

2.  What  two  restrictions  on  divorce 
are  given?  . 

3.  How  would  you  explain  24:12, 
13? 

4.  What  light  can  you  throw  on  2 
Cor.  II  :  24?  . 

5.  Who  should  marry  a  childless 
widow,  and  why? 

PROPHECY  OF  ISRAEL 'S  FU- 
TURE 

Chapters  27-28 

As  we  approach  the  conclusion  of 
this  book  we  come  to  its  most  import- 
ant part  from  a  prophetical  point  of 
view — indeed  the  present  lesson  con- 
tains (chapter  28),  a  foreview  of  Is- 
rael's history  to  the  end  of  the  present 
age,  in  some  respects  unparalleled  in 
the 'Bible,  although  touched  upon  in  Le- 
viticus (26),  as  we  saw. 
I.  Stones  for  the  Law  and  Stones 
for  an  Altar,  c.  27 : 1-8. 
What  should  they  do  when  they 
crossed  the  Jordan  (2)  ?  How  should 
they  cover  these  stones  to  obtain  a 
writing  surface  or  to  render  them  more 
conspicuous?  What  was  to  be  written 
on  them  (3)  ?  (It  is  a  question  whether 
the  decalogue  is  here  meant  or  the 
blessings  and  cursings  that  follow.) 
Where  were  they  to  be  set  up  (4)  ? 
Rocks  and  stones  are  seen  in  the  Far 
East  to-day  with  inscriptions  in  paint 
or  plaster  thousands  of  years  old. 

Besides  these  stones  for  the  law, 
what  others  are  commanded,  and  for 
what  purpose  (s)  ?  Were  these  to  be 
hewn  or  unhewn?  The  probability  is 
that  this  pile  was  to  be  a  pedestal  for 
the  other  stones  containing  the  law,  as 
well  as  a  place  for  sacrifice.  What  re- 
ligious ceremonies  were  to  be  observed 
there  (6,  7)  ?  The  burnt  offerings  were 
part  of  the  "worship  for  sinful  men, ' 


while  the  peace  offerings  were  con- 
nected with  the  "festivities  of  a  recon- 
ciled people."  Hence  we  have  here, 
"the  law  which  condemned  and  the 
typical  expiation— the  two  great  prin- 
ciples of  revealed   religion." 

2.       Mount    Gerizim    and    Mount 
Ebal,  vv.  11-26. 

These  ridges  lay  in  Samaria,  the 
peaks  being  near  Shechem,  rising  to 
about  800  feet,  and  separated  by  a  val- 
ley about  500  yards  wide. 

On  Mount  Gerizim  (now  Jebel-et- 
Tur)  were  the  descendants  of  Rachel 
ana  Leah,  the  two  principal  wives  of 
Jacob,  and  to  them  was  assigned  the 
office  of  pronouncing  the  benedictions ; 
while  on  the  twin  hill  of  Ebal  (now 
Imad-el-Deen)  were  the  posterity  of 
the  two  secondary  wives,  Zilpah  and 
Bilhah,  with  those  of  Reuben,  who  had 
lost  the  primogeniture,  and  Zebulun, 
son  of  Leah  ;  to  them  was  committed 
the  duty  of  pronouncing  the  maledic- 
tions (see  Judges  9:7).  Amid  the 
silent  expectations  of  the  assembly, 
the  priests,  standing  round  the  ark  in 
the  valley,  said  aloud,  looking  to  Geri- 
zim, "Blessed  is  the  man  that  maketh 
not  any  graven  image,"  when  the  peo- 
ple ranged  on  that  hill  responded, 
"Amen" ;  then  turning  round  to  Ebal, 
they  cried,  "Cursed  is  the  man  that 
maketh  any  graven  image" ;  to  which 
those  that  covered  the  ridge  answered, 
"Amen."  The  same  course  at  every 
pause  was  followed  with  all  the  bless- 
ings and  curses   (see  Josh.  8:33,   34). 

"These  curses  are  given  in  the  form 
of  a  declaration,  not  a  wish,  as  the 
words  should  be  rendered,  'cursed  is 
he.'  and  not  'Cursed  be  he.' " — B-ible 
Commentary. 

3.    The  Great  Prophecy,  c.  28. 

This  chapter  seems  a  continuation  of 
the  former,  the  blessings  and  cursings 
being  enumerated  more  at  length.  _  Here 
the  whole  destiny  of  Israel  is  laid  out 
before  them  as  the  result  of  their 
obedience  or  disobedience. 

What  comprehensive  blessing  is 
promised  in  verse  i  ?  Observe  that  the 
lesser  blessings  following  go  to  make 
up  this  great  one.  These  include  every 
kind  of  material  prosperity  (2-6)  ;  the 
confusion  of  their  national  enemies 
(7)  ;  and  the  independent  power  of 
Israel  (12,  13).  Moreover,  all  this 
shall  tend  to  the  glory  of  Jehovah  be- 
fore the  nations   (9,   10). 

The  curses  are  the  counterpart  of 
the  blessings  (15-19)-  "Sword,"  verse 
22,  is  in  some  ancient  versions 
"drought" ;  which  agrees  better  with 
the  figurative  expressions  of  the  two 
following  verses. 


Chs.  29,  30 


DEUTERONOMY 


127 


The  history  of  the  Jews  for  the  past 
2,500  years  has  been  a  minute  fulfil- 
ment of  this  prophecy,  but  it  may  be 
said  to  be  divided  into  three  periods, 
marked  off  by  the  Babylonian  and  Ro- 
man captivities  and  their  present  scat- 
tereJ  and  distressed  condition. 

(i)  The  Babylonian  captivity  comes 
into  view  at  verse  36,  say,  to  the  close 
of  verse  48. 

(2)  The  Roman  captivity,  begins  at 
verse  49,  continuing  to  verse  64.  The 
Romans  "came  from  afar" ;  their  en- 
sign was  an  "eagle" ;  their  "tongue" 
was   not   understood ;     they   were    of   a 

■fierce  countenance,"  i.  e.,  bold,  im- 
placable; they  le^t  neither  "corn,  wine 
nor  oil,"  but  strewed  devastation  every- 
where. They  successfully  besieged  the 
fortified  cities,  even  Jerusalem  being 
razed  to  the  ground.  So  terrific  was 
the  suffering  from  famine  (verses  53- 
57),  that  parental  affection  was  ex- 
tinguished, and  delicate  and  refined 
women  ate  the  flesh  of  their  own  chil- 
dren. For  the  details  we  are  indebted 
to  Josephus. 

(3)  The  present  scattered  and  dis- 
tressed condition  of  Israel  is  depicted, 
beginning  at  verse  64,  for  an  account  of 
whose  fulfilment  it  is  only  necessary  to 
keep  one's  eye  on  the  daily  press. 
Well,  therefore,  may  we  ask,  with 
Bishop  Newton,  "What  stronger  proof 
can  we  desire  of  the  divine  legislation 
of  Moses?" 

Questions. 

1.  What  is  the  sweep  of  the  great 
prophecy  in  this  lesson? 

2.  Describe  Mounts  Gerizim  and 
Ebal. 

3.  What  three  things  are  included  in 
the  blessings  ? 

4.  Into  what  three  periods  is  the  ful- 
filment of  the  curses  divided? 

5.  Who  is  a  distinguished  uninspired 
historian  of  the  Jews? 

THE  PALESTINIAN  COVENANT 

Chapters  29-30 

The  subject  of  these  chapters  is  new 
and  exceedingly  important,  containing 
what  is  called  the  Palestinian  coven- 
ant. 

Following  the  Scofield  Bible,  note 
that  while  the  land  was  unconditionally 
given  to  Abraham  and  his  seed  in  what 
we  call  the  Abrahamic  covenant  (Gen- 
13:15;  15:7).  yet  it  was  under  an- 
other and  conditional  one  that  Israel 
ultimately  entered  the  land  under 
Joshua.  It  is  this  covenant  that  is  re- 
corded  in   the   present   chapters. 

This  was  utterly  violated  by  the  na- 
tion, for  which  reason  the  latter  was 
first  disruptea   (i  Kings  12),  and  then 


altogether  cast  out  of  the  land  (2 
Kings  17:1-8;  24:1;  25:11).  But 
this  covenant  unconditionally  promises 
a  national  restoration  of  Israel  yet  to 
be  accomplished,  in  accordance  with  the 
original  promise  to  Abraham  (Gen.  15: 
18).  It  will  be  then,  and  not  till  then, 
that  Israel  will  possess  the  whole  land. 
This  she  has  never  done  hitherto.  - 

The  Need  of  Eye  Salve. 

The  first  of  these  chapters  is  simply 
an  introduction  to  the  covenant  fully 
declared  in  the  following  one.  We 
would  not  pause  in  its  consideration 
were  it  not  for  the  spiritual  truth  of 
verse  4,  which  we  would  emphasize. 

Great  as  the  events  were  which  the 
Israelites  had  seen  in  Egypt  and  in  the 
wilderness,  yet,  they  had  made  no  last- 
ing impression  on  them.  The  reason 
was  that  they  lacked  the  divine  wisdom 
to  apprehend  them. 

Do  not  pass  this  verse  without  com- 
paring the  passages  in  the  Old  and 
New  Testaments,  which  throw  light 
upon  it.  These  are  indicated  in 
the  margin  of  your  Bible,  such  as  Isa. 
6:9,  10;  63:17;  Matt.  16:17;  John 
8  :  43  ;  Acts  28  :  26,  27  ;  i  Cor.  2  :  9-14  ; 
Eph.  1:15-23;  4:18;  2  Thess.  2:11, 
12  ;  I  Peter  i  :  10-12  ;  Rev.  2  :  29  ;  3  : 
18. 

The  Terms  of  the  Covenant,  c.  30. 

The  Scofield  Bible  analyzes  the  Pales- 
tinian covenant  into  seven  parts,  as  fol- 
lows : 

Verse  i.  Disperson  for  disobedi- 
ence. Compare  c.  28 : 
63-68  and  Gen.  15  :  18. 

"  2.  Future  repentence  while  in 
dispersion. 

"  3.  Return  of  the  Lord  (com- 
pare Amos  9:9-14; 
Acts   15  :  14-17)- 

"  S.  Restoration  to  the  land 
(compare  Isa.  11  :  11, 
12;  Jer.  23:3-8;  Ezek. 
37:21-25). 

"  6.  National  conversion  (com- 
pare Hos.  2  :  14-16  ; 
Rom.  II  :  26,  27). 

"  7.  Judgment  on  Israel's  op- 
pressors (compare  Isa. 
14:1,  2  ;  Joel  3  :  1-8  ; 
Matt.  25  :  31-46). 

*'  9.  National  prosperity  (com- 
pare Amos  9  :  11-14). 

We  are  not  to  suppose  that  the  prom- 
ises were  fulfilled  by  Israel's  restoration 
from  the  Babylonian  captivity.  It  will 
be  recalled  that  she  was  not  then  scat- 
tered "among  all  the  nations"  or  "unto 
the  utmost  parts  of  heaven."  More- 
over, when  God  recalled  them  from 
Babylon,  they  were  not  all  brought  back 
nor  multiplied  above  their  fathers  (5), 


128 


DEUTERONOMY 


31 : 1-32 :  43 


nor    were    their    hearts    circumcised    to 
love  the  Lord  (6). 

It  may  be  said  that  there  was  a  fore- 
shadowing of  the  viltimate  fulfilment  of 
the  prophecy  at  that  time,  but  nothing 
more.  The  complete  accomplishment  is 
yet  to  come.  Israel  is  yet  to  be  con- 
verted to  Jesus  Christ  as  her  Messiah, 
and  returned  to  her  land  in  accordance 
with  what  all  the  prophets  teach. 

Questions. 

1.  Name  and  distinguish  between  the 
two    covenants   mentioned. 

2.  How  many  of  the  Scripture  refer- 
ences have  you  examined  under  the 
paragraph  "The  Need  of  Eye  Salve"? 

3.  Name  the  seven  features  of  the 
Palestinian   covenant. 

4.  Why  was  not  the  restoration  from 
Babylon  the  fulfilment  of  these  prom- 
ises? 

5.  When  will  they  be  fulfilled? 

THE   CLOSE   OF   MOSES'  LIFE 
Chapters  31:  1-32:  43 

1.  Encouragement,  31: 1-8. 

The  law  has  been  rehearsed  and 
Moses'  exhortation  is  drawing  to  a 
conclusion.  Several  days  may  have 
been  occupied  in  the  review  covered  by 
Deuteronomy  thus  far.  And  now,  Is- 
rael, by  its  leaders,  having  been  gather- 
ed together  at  the  place  of  meeting, 
Moses  is  apprising  them  of  his  de- 
parture. 

Though  advanced  in  years  (2),  was 
he  conscious  of  mental  or  physical  de- 
cay (34:7)?  Can  you  perceive  a  rea- 
son for  the  mention  of  this  fact?  Has 
it  any  bearing  on  the  truth  and  virility 
of  the  divine  messages  Moses  was  chos- 
en to  communicate?  What  indicates 
that  it  was  by  revelation  he  knew  of 
his  approaching  separation?  Name 
three  or  four  elements  of  the  encourage- 
ment Moses  gives  Israel  in -verses  3-6. 

2.  Responsibility,  vv.  9-13. 

What  provision  was  made  for  the 
perpetuity  of  the  law  (9)  ?  Note  the 
allusion  to  the  bearing  of  the  ark  by 
the  priests,  which  they  did  on  extraor- 
dinary occasions  (Joshua  3  :  3-8 ;  i 
Chron.  15:  11,  12),  although  commonly 
it  was  borne  by  the  Levites. 

While  the  people  were  to  be  instruct- 
ed in  the  law  in  their  homes,  what  pub- 
lic rehearsal  of  it  was  here  provided  for 
(lo-ii)  ?  We  appreciate  how  this  guar- 
anteed the  preservation  of  the  sacred 
oracles  from  generation  to  generation, 
and  can  thank  God  for  remembering  us 
in  this  obligation  upon  them. 


3.  Prediction,  vv.  14-30. 

In  what  language  is  the  infidelity  of 
Israel  foretold  (16)?  What  would 
cause  this  apostasy  ?  What  conse- 
quence would  follow  (17,  18)?  When 
God  says,  "I  will  forsake  them,"  "I  will 
hide  My  face,"  etc..  He  refers  to  that 
withdrawal  of  His  protection  as  sym- 
bolized by  the  cloud  of  glory,  the  sheki- 
nah.  This  never  appeared  in  the  second 
temple,  i.  e.,  after  the  Babylonian  cap- 
tivity, and,  "its  non-appearance  was  a 
prelude  of  'all  the  evils  that  came  upon 
them,  because  their  God  was  not  among 
them.'  " 

Where  was  the  book  of  the  law 
placed  (26)  ?  In  the  Revised  Version 
"in"  is  "by."  It  is  thought  that  it  was 
deposited  in  a  receptacle  by  the  side  of 
the  ark  which  contained  nothing  but  the 
tables  of  stone  (i  Kings  8:9).  But 
some,  guided  by  Hebrews  9  :  4,  believe 
it  was  placed  within,  and  that  this  was 
the  copy  found  in  the  time  of  Josiah  (2 
Kings  22 :  8). 

4.  Inspiration,  32: 1-43. 

In  verse  19  of  the  preceding  chapter 
Moses  is  commanded  to  write  a  song 
and  teach  it  to  Israel,  and  get  them 
singing  it  as  a  witness  for  God  against 
them  in  the  day  of  their  unfaithfulness. 

"National  songs  take  deep  hold  of  the 
memories  and  have  a  powerful  influ- 
ence in  stirring  the  deepest  feelings  of 
a  people,"  and  because  of  this  God 
causes  thi.^  song  to  be  composed,  and  is 
indeed  Himself  the  composer  of  it.  In 
the  Revised  Version  the  whole  chapter 
clown  to  verse  44  is  arranged  as  poetry. 

(i)  After  the  exordium  (i),  notice 
the  comparison  of  the  divine  instruction 
to  what  gentle,  useful  and  beautiful  fea- 
ture of  nature  (2)  ?  What  gives  this 
instruction  this  character  (3)  ?  Point 
out  the  seven  attributes  of  God  indi- 
cated in  the  ascription  of  praise  that 
follows  (3,  4).  Notice  that  these  at- 
tributes constitute  the  proclamation  of 
His  name.  Preachers  and  Christian 
workers  will  find  the  outline  of  a  rich 
discourse  here. 

(21  After  the  exordium  we  come  to 
an  indictment  of  the  people  (s,  6).  It 
is  predictive  as  indicating  what  they 
would  do  in  the  future,  and  yet  also  a 
historic  record  of  what  they  had  aL 
ready  done.  These  verses,  especially  5, 
are  clearer  in  the  Revised  Version. 

(3)  The  indictment  leads  to  a  remi- 
niscence of  God's  goodness  to  them,  to 
deepen  their  repentence  in  that  day  as 
it  shall  quicken  their  gratitude   (7-14). 

With  verse  8,  compare  Acts  17:26, 
27  in  the  light  of  chapter  2  :  5-9  of  the 
present  book,  and  Genesis  10:5,  and 
observe  that  God  has  from  the  begin- 
ning reserved  Palestine  for  this  people, 


Chs.  33,  34 


DEUTEKONOMY 


129 


through  whom  He  would  show  forth 
His  wonders  to  the  other  nations.  And 
admirably  suited  is  the  locality  for  the 
purpose.  In  Ezekiel  it  is  described  as 
"the  middle  of  the  earth,"  and  as  from 
a  common  center  the  glad  tidings  were, 
and  shall  be,  "wafted  to  every  part  of 
the  globe." 

Notice  the  figure  in  verses  ii  and  12. 
When  the  eaglets  are  sufficiently  grown, 
the  mother  bird  at  first  supports  them 
on  the  tip  of  her  wing,  encouraging  and 
aiding  their  feeble  efforts  to  higher 
flight. 

(4)  This  reminiscence  of  God's  good- 
ness is  followed  by  another  indictment, 
fuller  than  the  former,  and  showing  the 
aggravation  of  the  people's  sin. 

"Jeshurun"  is  a  poetic  name  for 
Israel.  Notice  the  reference  to  "de- 
mons" of  verse  i"?  (R.  V.),  and  observe 
that  such  beings  exist  and  are  the  real 
objects  of  the  worship  of  false  religions. 

(s)  This  second  indictment  is  follow- 
ed by  an  announcement  of  punishment 
(19-28).  Note  the  allusion  to  the  call- 
ing out  of  the  Gentiles  into  the  Church 
in  verse  21  (third  clause).  What  are 
God's  arrows  (23)  ?  See  for  answer 
the  following  verses — famine,  pesti- 
lence, wild  beasts,  the  sword,  fear,  cap- 
tivity, etc.  Why  would  He  not  alto- 
gether destroy  such  a  faithless  people 
(26,  27) ? 

(6)  The  announcement  of  punish- 
ment leads  to  a  promise  of  forgiveness 
and  restoration  in  the  latter  time  (29- 
47).  When  will  the  Lord  lift  His 
hand  from  off  His  people  (36)  ?  How 
shall  He  afflict  them  who  afflicted  Israel 
(41)  ?  What  shows  that  the  day  of  Is- 
rael's blessing  will  be  that  of  the  whole 
earth  (43)  ?     Compare  Psalm  65. 

THE  BLESSING  AND  THE  END 

Chapters  32,  44-34:  12 

After  Moses  ended  his  song  (32 :  44) 
he  exhorted  the  people  in  language  fa- 
miliar to  us  (45-47),  and  then  the  voice 
of  the  Lord  was  heard  to  what  purport 
(49,  50)?  And  why  (51)?  Can  you 
recall  the  details  referred  to  in  that 
verse?  If  not,  look  up  the  story  again 
as  indicated  in  the  margin  of  your 
Bible.  What  grace  does  God  show 
Moses,  notwithstanding  his  disobedience 
(52)  ?  Does  Moses  complain  at  his  dis- 
appointment ?  On  the  contrary,  what 
does  he  now  do,  as  indicated  in  the  next 
chapter? 

I.  Blessing  the  Tribes,  c.  33. 

Notice  the  sublime  exordium  (2,  3). 
From  what  object  of  nature  is  the  meta- 
phor borrowed  ?     Why  does  he  describe 


the  law  as  "fiery"?  (Compare  again 
Ex.  19:16-18).  Nevertheless,  in  what 
spirit  had  the  law  been  given  (3)  ? 
What  shows  the  law  to  have  been  a 
great  privilege  to  as  well  as  a  great  ob- 
ligation upon  Israel   (4) ? 

Which  tribe  is  first  blessed  (6)  ?  Reu- 
ben, as  we  saw  in  Genesis  49,  was  de- 
nied the  right  of  primogeniture,  and  yet 
he  was  to  hold  rank  as  one  of  the  tribes 
of  Israel.  Observe  the  reward  of  Levi 
(8-1 1 )  for  their  zeal  in  supporting 
Moses  at  the  time  of  Israel's  idolatry 
(Ex.  32:26-28).  What  indicates  their 
impariality  in  executing  judgment  at 
that  time    (9)  .'' 

Read  the  beautiful  words  expressive 
of  Benjamin's  blessing  (12).  Histori- 
cally it  means  that  the  land  of  this 
tribe  was  located  near  the  temple.  "Be- 
tween his  shoulders"  might  be  rendered 
"on  his  borders,"  and  means  that  Mt. 
Moriah,  the  site  of  the  temple,  lay  in 
the  territory  of  Benjamin,  although  Mt. 
Zion,  on  which  Jerusalem  itself  stood, 
was  in  Judah. 

How  does  the  language  of  Joseph's 
blessing  (13-17)  show  that  his  territory 
would  be  diversified  in  beauty  and  rich 
in  productions .'' 

What  shows  that  Zebulun's  progeny 
woula  be  sailors  and  traders,  while  that 
of  Issachar  would  be  landsmen  (18)? 
And  yet  would  not  the  latter  traffic  in 
the  things  the  Zebulunites  would  bring 
home  with  them   (19)? 

Do  you  remember  on  which  side  of 
the  Jordan  Gad  was  located,  and  why? 
May  this  explain  the  reference  (20)  to 
the  enlargement  of  his  borders?  What 
expression  (21)  may  refer  to  his  having 
been  settled  in  his  territory  by  Moses 
himself,  and  before  the  conquest  by 
Joshua  ? 

What  is  said  of  Dan  (22)  ?  His  or- 
iginal settlement  was  in  the  south,  but 
these  quarters  being  limited,  he  sud- 
denly leaped,  made  an  irruption,  and  es* 
tablished  a  colony  in  the  north. 

Which  tribe  semed  to  have  no  oc- 
casion for  murmuring  with  their  as- 
signment (23)  ?  And  which  was  a  close 
second  (24,  25)?  Is  there  anything  to 
indicate  that  Asher's  soil  may  have 
been  particularly  adapted  to  the  olive? 
Were  there  any  minerals  in  his  rocky 
coast  ? 

Do  not  omit  the  map  in  the  back  of 
your  Bible,  entitled,  "Canaan  in  Its  Di- 
vision among  the  Tribes,"  which  will 
aid  you  in  fastening  the  details  on  your 
minds. 

2.     Moses'  Death,  c.  34. 

This  chapter  seems  to  have  been  writ- 
ten after  the  death  of  Moses,  and  has 
been  regarded  as  a  kind  of  introduction 
to  Joshua. 


130 


DEUTERONOMY-JOSHUA 


Travelers  say  that  no  miraculous 
powers  were  necessary  to  be  communi- 
cated to  Moses  to  discern  what  is  here 
recorded  (1-3),  and  that  any  one  could 
see  the  same  from  that  elevation,  the 
climate  being  very  "subtle  and  free 
from  vapor." 

What  distinction  had  Moses  in  his 
death  above  all  other  men  (6)  ?  While 
the  concealment  of  Moses'  tomb  seems 


wise  to  prevent  its  becoming  the  resort- 
of  superstitious  pilgrims,  yet  that  there 
was  a  deeper  reason  for  it  seems  clear 
from  Jude  9.  What  that  was  we  may 
not  at  present  know,  and  yet  there  are 
hints  about  it  which  will  be  considered 
later  on. 

What  eulogium  does  inspiration  pro- 
nounce upon  Moses  (10-12)? 


JOSHUA 


THE  DESTRUCTION  OF  THE  CA- 
NAANITES— INTRODUCTORY 

At  the  close  of  the  Pentateuch  we 
left  the  Israelites  at  Moab,  where,  after 
the  death  of  Moses  and  the  investiture 
of  Joshua  as  his  successor,  the  people 
were  to  cross  the  Jordan  and  take  pos- 
session of  Canaan. 

But  before  entering  upon  the  study  of 
Joshua,  a  few  words  should  be  said  as 
to  the  justification  of  such  a  course. 

The  substance  of  what  follows  is 
from  Kellogg's  Leviticus,  but  before 
quoting  him  we  should  like  to  state 
our  own  feeling  in  the  premises. 

Among  men  it  is  not  a  wrongful 
thing  on  the  part  of  a  landlord  to  eject 
a  tenant  who  has  not  only  failed  to  pay 
his  rent,  being  able  to  do  so,  but  also 
injured  the  property  for  which  the  rent 
was  due. 

This  was  the  situation  with  the 
Canaanites,  magnified  a  thousand-fold, 
in  their  rebellion  and  opposition  to  the 
true  God. 

Therefore  the  justice  and  holiness  of 
God,  without  which  the  respect  of  His 
creatures  coula  not  be  commanded, 
made  necessary  just  such  a  judgment  as 
that  which  befell  this  people,  and  will 
befall  every  other  people  who  equally 
defy  Him.  His  sovereignity  requires 
it,  and  the  well-being  of  His  creatures 
who  serve  and  trust  Him  require  it. 

Canaan  Accursed. 

Kellog  connects  the  accursing  of 
Canaan  with  what  he  had  said  on 
"The  Law  of  the  Ban"  (Lev.  27 :  28, 
29),  to  which  attention  was  called  when 
we  were  studying  that  book.  He  says 
in  substance : 

(i)  It  is  imperative  to  remember  that 
we  have  before  us  not  the  government 
ef  man  but  of  God,  a  true  theocracy.  It 
is  obvious  that  if  fallible  men  may  be 
granted  power  to  condemn  men  to  death 
for  the  sake  of  the  public  good,  much 
more  must  this  right  be  conceded  to  the 
righteous  and  infallible  King  of  kings, 


who  was  the  political  head  of  the  Israel- 
itish  nation,  if  that  expression  may  be 
allowed.  Further,  if  this  right  of  God 
be  admitted,  it  is  plain  that  He  may 
delegate  its  execution  to  human  agents. 
(2)  The  only  question  now  remaining 
concerns  the  justice  of  the  exercise  of 
this  right  in  particular  cases.  It  is  pos- 
sible that  men  might  sometimes  apply 
this  law  without  divine  authority,  a 
situation  we  are  not  required  to  de- 
fend any  more  than  the  infliction  of 
capital  punishment  in  America  some- 
times by  lynch  law.  As  to  its  execution 
in  the  case  of  the  Canaanites,  however, 
it  is  not  so  difficult  to  find  justification. 
Indeed,  when  the  facts  are  known,  this 
destruction  cannot  be  regarded  as  ir- 
reconcilable with  the  moral  perfections 
attributed  to  the  Supreme  Being. 

(3)  The  discoveries  of  recent  years 
have  let  in  light  upon  the  state  of  so- 
ciety iti  Canaan  at  this  date,  and  war- 
rant us  in  saying  that  in  the  history  of 
our  race  it  would  be  hard  to  point  to 
any  civilized  community  which  has 
sunken  to  such  a  depth  of  moral  pol- 
lution. Leviticus  gives  many  dark  hints 
of  these  things,  such  as  the  worship  of 
Molech,  the  cult  of  Ashtoreth,  the  moral 
sacrifice  required  of  every  female,  and 
other  things  into  which  one  cannot  go. 
Indeed,  if  the  holy  and  righteous  God 
had  not  commanded  these  depraved 
communities  to  be  extirpated  His  omis- 
sion to  do  so  would  have  been  harder 
to  reconcile  with  His  character. 

(4)  It  must  be  noted  that  these  cor- 
rupt communities  were  in  no  obscure 
corner  of  the  world,  but  no  one  of  its 
chief  highways.  The  Phoenicians  more 
than  any  people  of  that  time  were  the 
navigators  and  travelers  of  the  age,  so 
that  from  Canaan  this  moral  pestilence 
was  carried  hither  and  thither  and, 
worse  than  the  "black  death,"  to  the 
very  extremities  of  the  known  world. 
Have  we  then  so  good  reason  to  call  in 
question  the  righteousness  of  the  law 
which  ordains  that  no  person  thus  ac- 
cursed should  be  ransomed,  but  be  put 


1 : 1-2 : 1 


JOSHUA 


131 


to  death?  Rather  are  we  inclined  to 
see  here  not  only  a  vindication  of  the 
righteousness  of  God  but  a  manifesta- 
tion of  His  mercy,  not  merely  to  Israel, 
but  to  the  whole  human  race  of  that 
age  who,  because  of  this  infection  of 
moral  evil,  had  otherwise  sunk  to  such 
depravity  as  to  have  required  a  second 
deluge  for  the  cleansing  of  the  world. 
I'^ead  Psalms  62:12  and  136:17-22, 
where  God's  mercy  is  shown  in  His 
judgment  upon  the  wicked  and  their 
iniquity. 

(s)  Nor  can  we  leave  this  matter 
without  noting  the  solemn  suggestion  it 
contains,  that  there  may  be  in  the  uni- 
verse persons  who,  despite  the  redemp- 
tion of  grace,  are  irredeemable  and 
hopelessly  obdurate.  Persons  for  whom 
nothing  remains  but  the  "eternal  fire 
which  is  prepared  for  the  devil  and  his 
angels"  (Matt.  25:41).  And  this  be- 
cause God's  mercy  endureth  forever. 

Questions. 

1.  What  is  the  nature  of  the  book  of 
Joshua? 

2.  What  made  necessary  this  judg- 
ment on  the  Canaanites  ? 

3.  What  is  a  theocracy? 

4.  What  do  we  know  of  society  in 
Canaan  ? 

5.  What  geographical  relation  did  Ca- 
naan bear  to  the  world  ? 

6.  Have  you  read  the  quotations  from 
the  Psalms  ? 

7.  What  bearing  has  this  lesson  on 
future   retribution  ? 

JOSHUA  IN  COMMAND 
Chapters  1,  2 

This  book  might  have  for  a  secon- 
dary name,  "The  Book  of  Conquest  and 
Division,"  with  reference  to  the  events 
it  records.  The  marginal  chronology  in- 
dicates that  it  covered  a  period  of  about 
25  years,  but  we  have  seen  that  this 
chronology  is  not  part  of  the  inspired 
text,  and  is  not  to  be  taken  as  abso- 
lute authority.  It  is  safer  to  say  that 
we  Qo  not  know  how  long  a  period  may 
have  been  covered  by  these  events. 
According  to  Martin  Anstey's  "The 
Romance  of  Chronology,"  7  years 
elapsed  from  the  entry  into  Canaan  to 
the  division  of  the  land. 

The  book  is  a  record  of  a  military 
campaign,  and  criticisms  of  it  from  that 
point  of  view  have  placed  Joshua  in  the 
first  rank  of  military  leaders. 

I,    The  Call  of  Joshua,  i :  1-9. 

(i)  Here  note  that  "the  Lord  spake 
unto  Joshua''  (v.  i),  just  how  we  do 
not  know,  but  as  He  may  have  spoken 
unto  Moses  out  of  the  cloud  of  glory, 
or  by   Urim  and   Thummin    (Num.   27  : 

21). 


(2)  Note  the  renewal  of  the  promise 
of  the  land  which  had  been  given  to 
Moses  and  to  Abraham  (vv.  2-4),  and 
Vv'ith  this  a  reassurance  of  the  divine 
support  to  Joshua  as  it  had  been  with 
his  predecessor. 

Observe  the  reference  to  the  Hittites. 
They  were  the  dominant  nation  of  Ca- 
naan and  rivals  of  Egypt,  and  to  merely 
human  eyes  it  seemed  preposterous  that 
Israel  could  dispossess  them,  but,  "Ls 
anything  too  hard  for  the  Lord?"  Not- 
vvithstanding  the  greatness  of  the  Hit- 
tites secular  history  has  known  nothing 
about  them  until  recently,  and  archa;o- 
logical  discoveries  revealing  their  rec- 
ord have  been  one  of  the  triumphs  of 
the  past  century  and  one  of  the  strong- 
est evidences  to  the  historicity  of  the 
Old  Testament. 

(3)  Only  one  condition  is  required  of 
Joshua  for  the  fulfilment  of  these  prom- 
ises— strength  and  courage.  But  this 
strength  and  courage  is  not  physical, 
but  the  moral  quality  found  in  obedi- 
ence to  God.  And  even  this  is  narrowed 
to  one  thing — the  observance  of  the 
written  law,  knowledge  of  and  medi- 
tation upon  which  will  produce  this  vir- 
tue within  him  (vv.  6-9).  Thus  God 
provides  our  requirements  and  rewards 
us  for  exercising  them  I 

2.  The  Preparation  of  the  People, 

i:  10-18. 

The  "victuals'*  in  verse  11  could 
scarcely  have  been  the  manna,  which 
would  have  spoiled  in  the  keeping,  but 
the  corn,  cattle,  etc.,  which  may  have 
been  gotten  in  the  enemies'  country 
through  which  they  had  passed. 

The  reference  to  the  two  and  a  half 
tribes  (vv.  12-16)  recalls  their  wish  to 
Piloses  and  his  consent  that  they  might 
locate  east  of  the  Jordan  for  the  sake 
of  their  flocks  ;  provided,  that  leaving 
their  families  for  the  time  being,  the 
men  of  war  should  cross  the  river  and 
aid  in  the  conquest  of  the  land  (Num. 
32:  1-42). _ 

The  point  that  strikes  one  here  is 
the  relation  of  faith  and  works  in  the 
execution  of  God's  plans  by  His  people 
Why  should  these  tribes  be  required  to 
cross  the  Jordan  since  in  one  sense  they 
were  not  necessary?  Could  not  God 
have  conquered  Canaan  without  them  ? 
But  God  does  not  work  miracles  un- 
necessarily, and  what  man  himself  can 
do,  consistently  with  the  divine  glory, 
he  is  obligated  to  do,  a  principle  which 
has  a  wide  sphere  of  application. 

3.  The  Reconnoitering  of  Jericho, 

c.  2. 

( I )  We  cannot  pass  by  Rahab's  false- 
hoou  (vv.  1-7),  which  we  must  not  sup- 
pose God  endorsed,  notwithstanding  the 


132 


JOSHUA 


3:1-17 


commendations  she  received  in  He- 
brews 11:31  and  James  2:25.  It  is 
her  faith  that  is  spoken  of  in  those  in- 
stances, but  God  was  no  more  pleased 
with  her  lie  than  her  unchastity.  Ly- 
ing is  a  common  vice  among  the  heath- 
en, and  Rahab  probably  had  no  con- 
sciousness of  its  moral  guilt. 

(2)  Rahab's  faith  was  very  simple 
(vv.  8-14).  Like  the  heathen  round 
about,  she  believed  that  each  nation  had 
its  own  god,  and  that  some  gods  were 
stronger  than  others.  The  God  of  the 
Hebrews  seemed  the  strongest  of  all, 
for  she  had  heard  what  He  had  done  for 
them  (v.  10).  Her  city  could  not  stand 
before  such  a  God  and  hence  she  sur- 
rendered at  once.  The  other  inhabi- 
tants of  Jericho  from  the  king  down 
had  the  same  evidence  as  she,  but  did 
not  act  on  it.  In  other  words  she  had 
faith  and  they  had  not.  There  was 
feai  mingled  with  her  faith,  and  ignor- 
ance, and  superstition,  and  selfishness, 
but   God   overlooked   these   things. 

In  the  same  way  we  are  not  expected 
to  have  a  perfectly  intelligent  faith  in 
our  Lord  Jesus  Christ  before  we  can  be 
saved,  nor  must  we  know  the  whole 
Bible,  or  be  able  to  explain  its  great 
mysteries.  Do  we  apprehend  our 
danger,  and  are  we  disposed  to  fly  to 
the  refuge  He  offers,  that  is  all. 

(3)  E.very  Christian  is  impressed 
with  the  symbolism  of  the  red  cord  in 
the  window  (vv.  15-22).  It  forces  itself 
upon  us  in  the  light  of  all  the  Bible 
teaches  about  the  blood  of  Jesus  Christ 
and  the  token  of  our  salvation  from  the 
more  awful  destruction  than  that  await- 
ing Jericho.  It  was  Rahab's  sign  of  the 
covenant  the  men  had  made  with  her. 
It  was  her  mark  of  identification  as 
one  to  be  saved  in  the  day  of  calamity. 
And  it  was  that  which  her  deliveries  re- 
quired as  the  condition  of  the  fulfilment 
of  their  pledge.  The  story  affords  many 
points  of  resemblance  to  that  of  our 
redemption  through  Christ,  and  will  re- 
pay a  study  as  a  basis  for  a  Bible  read- 
ing or  address. 

Questions. 

1.  Give  a  secondary  name  to  this 
book. 

2.  How  has  Joshua  been  estimated? 

3.  What  can  you  say  about  the  Hit- 
tites? 

4.  What  gives  moral  courage  to  men  ? 

5.  Give  an  illustration  of  how  God 
usto  second  causes, 

6.  Does  God  commend  men  for  bad 
deeds? 

7.  Describe  the  nature  of  Rahab's 
faith  ? 


JORDAN  CROSSED 
Chapters   3-5 

1.  Preparation  of  the  People,  3:  i- 

13. 

The  events  in  this  section  are  the  re- 
moval to  Shittim  and  the  encampment 
there  (v.  i)  ;  directions  about  the  lead- 
ership of  the  priests  (vv.  2-4)  ;  sancti- 
fication  of  the  people  (v.  5)  ;  encour- 
agement of  Joshua  (vv.  7-8)  ;  encour- 
agement of  the  people  (vv.  Q-13). 

There  is  little  requiring  explanation, 
but  notice  in  v.  4  the  care  God  took  for 
the  people's  guidance  and  the  occasion 
for  it.  And  ao  not  forget  the  obedience 
required  if  the  guidance  were  to  prove 
effectual.  All  these  things  have  their 
spiritual  lessons  and  were  "written  for 
our  ensamples." 

Notice  in  v.  5  the  forerunner  of  di- 
vine wonders.  When  we  sanctify 
ourselves  by  putting  away  all  known  sin, 
God  does  wonders  among  us.  Notice 
the  demand  for  faith,  "tomorrow"  He 
will  do  it. 

Notice  in  v.  7  how  God  removes  all 
apprehension  from  Joshua  so  far  as  the 
allegiance  of  the  people  is  concerned. 
They  will  follow  him  because  God  will 
put  His  honor  upon  him  as  upon  his 
predecessor.  When  God  calls  a  man 
into  His  service  He  equips  him  for  it, 
and  makes  it  so  plain  that  His  people 
recognize  it  and  submit  themselves  to 
his  leadership  (cp.  4:  14). 

Notice  in  vv.  9-13  that  presumably  the 
people  had  no  knowledge  how  they  were 
to  cross  the  river  till  just  before  the 
event.  These  words  of  Joshua  there- 
fore, with  the  miraculous  result,  must 
have  grealy  confirmed  their  faith  in  Je- 
hovah as  unlike  the  idols  of  the  nations 
round  about. 

2.  The  Division  of  the  Waters,  3: 
14-17- 

What  play  for  the  imagination  here : 
"As  the  feet  of  the  priests  were  dipped 
in  the  brim  (brink)  of  the  water"  !  Not 
a  minute  before,  but  just  then  "the 
waters  which  came  down  from  above 
stood  and  rose  up  upon  an  heap."  Read 
the  comment  in  Psalm  114. 

All  the  more  marvelous  because  it 
was  the  time  that  Jordan  overflowed  its 
banks  (v.  15),  i.  e.  about  our  April  or 
May,  the  period  of  the  early  harvest 
in  that  land.  The  river  about  Jericho 
is  ordinarily  only  about  150  to  180  feet 
across,  but  at  this  time  it  was  twice  as 
broad,  as  well  as  deep  and  rapid. 

The  city  of  Adam  beside  Zaretan  (v. 
16)  is  about  30  miles  north.  There  the 
river  suddenly  stayed  and  the  waters 
gathered  into  a  heap.  From  that  point 
downward    being    no    longer    supplied 


4:1-6-5 


JOSHUA 


133 


from  above,  they  began  to  fail,  and 
hurrying  towards  the  Dead  Sea  were 
swallowed  up.  ihe  river-bed  for  miles 
was  dry,  it  has  a  pebbly  bottom  there, 
and  the  people  "passed  over  right 
against  Jericho." 

3.  The  Memorial  Stones,  4: 1-9. 

Observe  that  v.  2  is  a  repetition  of  3  : 
12,  indicating  that  these  12  men  had 
been  chosen  previously  for  this  service, 
though  only  now  had  they  been  made 
acquainted  with  its  nature.  That  nature 
is  described  in  the  verses  following. 
Verses  19  and  20  show  where  the  stones 
were  placed. 

Observe  their  purpose  (vv.  6-7).  A 
common  mode  in  earlier  times  of  re- 
membering remarkable  events.  No  in- 
scription need  have  been  placed  upon 
them,  as  tradition  would  hand  down  the 
story  from  age  to  age. 

Observe  that  another  set  of  stones 
was  set  up  elsewhere  (v.  9).  "Unto  this 
day"  means  when  the  record  was  made 
in  the  book,  which  may  have  been  in 
Joshua's  own  time  and  by  him,  or  at  a 
later  time  by  some  other  hand. 

4.  The  Circumcision  and  the  Pass- 

over, 5:  2-12. 

The  reason  for  this  circumcision  is 
in  vv.  2--],  but  the  moral  effect  of  it  is 
stated  in  v.  9. 

The  observance  of  the  Passover  at  the 
time  fixed  by  the  law  (v.  10,  see  mar- 
ginal references)  was  another  evidence 
that  the  national  existence  was  re-com- 
menced, and  it  was  appropriate  that  the 
manna  should  cease  at  this  time  and 
the  new  chapter  of  their  history  begin 
with  a  new  dietetic  regimen. 

"The  old  corn  of  the  land"  seems  to 
mean  that  found  in  the  storehouses  of 
Gilgal  and  its  neighborhood  on  which 
they  levied.  The  fact  that  the  manna 
ceased  at  this  time  when  they  no  longer 
needed  it,  is  a  further  proof  of  its  mi- 
raculous provision  in  the  wilderness. 

5.  The  Lord  of  Hosts,  vv.  13-15. 

This  occurrence  is  another  of  the 
theophanies,  a  subject  on  which  we  have 
commented.  "Theophany"  means  a 
manifestation  of  God  to  men  by  actual 
appearance.  It  might  be  called  a 
"Christophany"  or  manifestation  of 
v.,hrist,  for  all  such  appearances  in  the 
Old  Testament  were  those  of  the  Second 
Person  of  the  Trinity. 

We  are  impressed  with  the  intrepidity 
of  Joshua,  suggesting  a  supernatural  en- 
duement  of  courapt'^  (v.  13).  We  are 
impressed,  too,  with  the  warlike  ap- 
pearance and  the  warlike  declaration  of 
his  divine  visitor.  As  before  stated, 
men  ask  in  ignorance  whether  war  is 
ever   justifiable .''      Let   them   remember 


that  the  Lord  is  a  God  of  war,  and  that 
until  His  enemies  are  subdued  war  will 
never  end.  In  the  present  instance 
everything  betokens  heaven's  approval 
of  this  war  of  invasion.  Only  a  weak 
apprehension  of  sin,  and  of  the  divine 
character,  can  argue  otherwise. 

Observe  the  evidences  of  the  deity  of 
this  Person — His  name.  His  acceptance 
of  worship.  His  command  and  the  rea- 
son for  it.  The  place  of  His  appear- 
ance was  Gilgal,  part  of  accursed  Ca- 
naan, and  yet  His  presence  made  it 
holy  (v.  15). 

Questions. 

1.  Name  the  events  in  the  first  sec- 
tion of  this  lesson. 

2.  At  what  period  of  the  year  was  the 
Jordan  crossed? 

3.  How  far  north  of  the  crossing  did 
the  flow  of  the  river  cease? 

4.  How  many  sets  of  memorial  stones 
were  there  ? 

5.  What  further  evidence  of  the  mi- 
raculous nature  of  the  "manna"  does 
this  lesson  afford? 

6.  What  is  the  meaning  of  "the- 
ophany" ? 

7.  How  is  the  deity  of  this  "Captain" 
proven  ? 

JEEICHO  AND  AI 

Chapters  6-8 

I.    Divine  Orders,  6: 1-5 

These  verses  should  not  be  separated 
from  the  foregoing  by  a  chapter  divi- 
sion, since  it  is  evident  that  the  orders 
here  received  by  Joshua  were  given  by 
the  Captain  of  the  Lord's  host  pre- 
viously described.  Observe  another 
proof  of  His  deity  in  the  words,  "I 
have  given  into  thine  hand  Jericho." 

The  mode  by  which  Joshua  was  to 
proceed  (vv.  3-5)  calls  for  no  expla- 
nation. What  had  been  his  own  prepa- 
rations for  the  attack  on  the  city?  Was 
he  meditating  upon  them  when  the 
"Captain  of  the  Lord's  host"  met  him? 
Nevertheless  he  surrenders  to  the  di- 
vine will,  and  implicity  obeys. 

But  it  was  not  Joshua  merely,  but  the 
whole  nation  which  was  to  be  taught 
great  lessons  about  God  in  this  trans- 
action. And  are  not  the  same  lessons 
applicable  to  us?  Behold  divine  om- 
nipotence, and  the  power  of  faith  and 
obedience  on  our  part  in  laying  hold  of 
it! 

God  could  have  destroyed  the  walls 
of  Jericho  in  the  twinkling  of  an  eye, 
and  without  any  such  precedure  on 
Israel's  part,  but  the  circuits  they  were 
to  make  and  the  length  of  time  involved 
haa  value  in  arresting  attention  and 
deepening    the    impression    upon    them 


134 


JOSHUA 


6:8-8:  29 


ana  their  enemy.    What  if  the  latter  had 
repented  as  did  Nineveh  at  a  later  time? 

2.  Human  Obedience,  vv.  8-i6. 

The  record  in  these  verses  is  the  ful- 
filment in  detail  of  the  foregoing  de- 
cree. "Passed  on  before  the  Lord"  (v. 
8)  refers  to  the  ark  of  the  covenant,  the 
symbol  of  His  presence,  which  was  car- 
ried in  the  procession. 

It  is  supposed  that,  at  least  upon  the 
seventh  day,  only  the  fighting  men  en- 
gagea  in  the  march,  it  being  almost  in- 
conceivable that  two  millions  of  people 
more  or  less,  young  and  old,  could  have 
compassed  the  city  seven  times  in  one 
day. 

iiut  what  a  trial  of  faith  this  was ! 
No  battlement  raised,  no  foundation 
undermined,  no  sword  drawn,  no  spear 
pointed,  no  javelin  hurled,  no  axe 
swung,  no  stroke  given — they  must 
"walk  and  not  faint,"  that  was  all. 

3.  Promised  Results,  vv.  17-27. 

The  first  three  verses  appear  some- 
what out  of  place  in  the  record— a  com- 
mand in  the  midst  of  a  historic  recital, 
but  the  subject  to  which  they  refer  is 
familiar  to  those  who  have  studied  the 
previous  lessons  (see  Deut.  7 :  2,  20- 
17  and  other  places). 

If  we  conceive  of  Joshua  as  pro- 
nouncing this  curse  we  must  remember 
it  was  done  by  divine  command,  while 
on  the  reasonableness  of  the  curse 
itself,  we  should  consider  what  was 
said  in  the  introductory  lesson.  The 
sin  of  Jericho  was  aggravated  by  their 
closing  their  eyes  to  the  miracle  at 
the  crossing  of  the  Jordan.  God  might 
have  swept  them  away  by  famine  or 
pestilence,  but  "mercy  was  mingled 
with  judgment  in  employing  the  sword, 
for  while  it  was  directed  against  one 
place,  time  was  afforded  for  others  to 
repent." 

"By  faith  the  walls  of  Jericho  fell 
down"  (Heb.  11:30).  Faith  did  not 
do  the  work  of  a  battering  ram,  but 
it  put  Israel  in  an  attitude  toward  God 
where  He  might  work  for  them  who 
required  no  outward  agencies.  It  is 
tl.  same  kind  of  faith  that  saves  the 
sinner  and  sanctifies  and  builds  up  the 
saint. 

Rahab's  deliverance  (vv.  22-25) 
speaks  for  itself.  She  and  all  her 
kindred  were  left  "without  the  camp," 
doubtless  for  fear  of  its  ceremonial 
defilement.  The  remark  that  "she 
dwelleth  in  Israel  even  unto  this  day" 
shows  that  the  book  must  have  been 
written  within  a  reasonable  date  after 
the  event. 

The  curse  on  the  rebuilding  of  the 
city  (v.  26)  reads  in  the  Revised  Ver- 


sion:     "Cursed    be    the    man with 

the  loss  of  his  first-born  shall  he  lay 
the  foundation,  and  with  the  loss  of  his 
youngest  son  shall  he  set  up  the  gates 
thereof."  For  the  fulfilment  of  this 
curse  see  i  Kings  16:34. 

4.  Sin  and  Its  Consequences,  c.  7. 

The  sin  is  named  in  v.  i,  and  the 
consequences  to  Israel  in  vv.  2-5  in 
language  which  needs  no  commentary, 
ihe  effect  on  Joshua  is  equally  intelli- 
gible (vv.  6-9),  but  one  is  not  more 
impressed  with  his  humiliation  and 
alarm  than  his  jealousy  for  the  divine 
honor   (v.  9,  last  clause). 

The  L.ivine  interpretation  of  the  sit- 
uation (vv.  10-15)  is  of  the  deepest 
interest  to  every  generation  of  God's 
people.  Israel  had  sinned,  trans- 
gressed the  covenant  concerning  Jeri- 
cho, and  dissembled  besides  by  hiding 
the  stolen  articles.  The  whole  nation 
had  not  done  so,  but  the  sin  of  a  part 
was  that  of  the  whole  (James  2  :  10). 

The  curse  of  Jericho  now  rested  on 
Israel  itself  (v.  12),  and  could  only  be 
removed  by  the  punishment  of  the 
offender  who  is  soon  discovered  (vv. 
16-18),  and  confesses  his  crime  (vv. 
19-21). 

The  retribution  seems  severe  (w. 
22-26),  but  not  in  the  light  of  the 
offence  if  we  judge  of  it  as  God  did, 
and  who  is  wise  if  he  set  up  another 
standard?  Observe  that  it  is  not  said 
positively  that  Achan's  sons  and 
daughters  were  stoned,  although  c.  22 : 
20  witnesses  that  he  did  not  perish 
alone.  They  may  have  been  brought 
out  only  as  witnesses  to  his  punish- 
ment, but  if  it  also  fell  on  them  then 
they  must  in  some  way  have  been  par- 
takers of  his  sin.  (Read  Deut.  24: 
16.)  "The  valley  of  Achor"  means 
"the  valley  of  troubling." 

5.  Defeat  Turned  to  Victory,  8: 1- 

29. 

Why  was  Joshua  to  "take  all  the 
people  of  war"  with  him  in  this  case, 
say  600,00,  when  the  whole  popula- 
tion of  Ai  was  only  12,000  (v.  25)  ? 
Was  it  as  a  rebuke  for  their  self-con- 
fidence before  (7:3)?  Was  it  to  in- 
spire courage  after  the  memory  of  their 
former  repulse?  Or  was  it,  that  the 
division  of  the  spoil  now  to  be  allowed 
(v.  2)  might  be  shared  amongst  all  as 
a  reward  for  their  former  obedience 
and  a  stimulus  to  further  exertions 
(Deut.   6:  io\? 

The  campaign  outlined  in  vv.  3-13  is 
common  in  modern  warfare,  but  ap- 
parently unsuspected  by  the  Aites.  Ob- 
serve that  the  people  of  Bethel  were 
confederate  with   the  Aites. 


8:30-10:1 


JOSHUA 


135 


6.     The  Altar  on  Mt,  Ebal,  vv.  30- 

35. 

For  the  history  of  this  altar  com- 
pare Dent.  2T,  a  command  the  Israel- 
ites presumably  could  not  obey  until 
this  victory,  since  Ebal  was  20  miles 
beyond  and  through  a  hostile  country. 

Questions. 

1.  What  spiritual  lessons  are  taught 
us  in  the  fall  of  Jericho? 

2.  How  was  the  sin  of  Jericho  ag- 
gravated ? 

7..  What  expression  shows  an  early 
origin  of  this  book? 

4.  In  whose  reign  was  Jericho  re- 
built ? 

5.  Can  you  quote  James  2:  10? 

6.  What    does    "Achor"    mean? 

7.  Name  three  possible  reasons  why 
all  the  men  of  war  were  to  advance 
against    Ai. 

8.  With  what  sacred  event  is  this 
period  of  the  campaign  brought  to  an 
end? 

CONQUEST  OF  THE  SOUTH 

Chapters  9,  10 

I.     The  Compact  with  the  Gibeo- 
nites,  c.  9. 

Verses  i  and  2  are  a  general  state- 
ment, telling  how  the  kings  of  the 
surrounding  nations  felt  in  view  of 
Israel's  victories,  and  what  they  plan- 
ned to  do  about  it.  The  narrative  then 
ends  in  order  to  describe  the  method 
of  the  Gibeonites,  which  differed  from 
the  others.  We  must  again  refer  the 
student  to  the  map  in  the  back  of  his 
Bible,  for  details  as  to  the  location  of 
these   nations. 

Gibeon  will  be  discovered  a  little  to 
the  west,  perhaps  southwest,  of  Jeri- 
cho. It  was  of  the  Hivites  (v.  7),  and 
seemed  to  represent  a  democracy  more 
than  a  monarchical  form  of  govern- 
ment  (v.   II). 

"They  did  work  wilily"  and  caught 
Joshua  and  his  associates  by  guile,  vv. 
4-15.  "Wine-bottles"  is  in  the  R.  V. 
"wine-skins,"  for  bottles  were  made  of 
the  skins  of  animals,  goats  for  ex- 
ample, and  when  they  were  old  or 
much  used  they  were  liable  to  be  rent. 

Notice  in  v.  7  that  the  Israelites 
were  a  little  on  their  guard.  "Sup- 
pose you  really  dwell  here  in  Canaan," 
they  said,  "we  are  not  at  liberty  to 
enter  into  a  covenant  with  you"  (cp. 
Exod.  23:34;  34:12;  Deut.  T.2'). 
One  would  have  thought  they  would 
have  asked  counsel  of  the  Lord,  but 
this  they  disobediently  failed  to  do 
(v.    14). 

Joshua  now  comes  into  the  colloquy 
(v.   8),   but   even   he    is   guilty   of    the 


same  oversight.  And  yet,  as  another 
suggests,  if  they  had  sought  divine 
guidance,  perhaps  "they  would  not 
have  been  forbidden  to  connect  them- 
selves with  any  Canaanites  who  re- 
nounced idolatry  and  worshipped  the 
true  God.  "  Rahab  is  in  point.  "At 
least  no  fault  was  found  with  them  for 
making  this  league  with  the  Gibeon- 
ites :  while  the  violation  of  it  later 
was  punished  (2  Sam.  21). 

"Hewers  of  wood  and  drawers  of 
water"  (v.  21)  were  the  menials  who 
perform.ed  the  lowest  offices  in  the 
sanctuary  (called  "Nethinim"  in  i 
Chron.  9  :  2  and  Ezra  2  :  43).  But  not- 
withstanding the  chastisement  of  the 
Gibeonites  in  this  respect,  their  rela- 
tionship to  Israel  brought  them  into 
the  possession  of  great  religious  privi- 
leges   (see   Psalm   84:10). 

2.  The  Great  Battle  with  the  Kings, 
c.  10. 

The  story  now  seems  to  return  to 
the  opening  of  c.  9.  The  kings  are 
exercised  by  the  compact  between  Is- 
rael and  Gibeon,  for  the  latter  is  a 
strong  power.  To  be  opposed  by  ..s- 
rael  was  serious,  but  Israel  and  Gibeon 
united    were    a    greater    menace     (vv. 

Gibeon's  extremity  is  Joshua's  op- 
portunity (vv.  6,  7),  but  he  receives 
new  encouragement  from  God  for  this, 
the  heaviest  undertaking  in  which  he 
has  engaged.  Everything  about  this 
conflict  is  supernatural,  which  if  we 
keep  in  mind  will  remove  the  strange- 
ness of  the  miracle  in  vv.  12-14.  For 
example,   observe  vv.   10  and   11. 

"Beth-horon"  (v.  10)  means  the 
"house  of  caves,"  and  as  throwing  light 
on  the  record,  the  following  from  Dr. 
Robinson   will    be    interesting : 

"There  were  two  contiguous  villages 
of  that  name,  upper  and  nether.  Up- 
per Beth-horon  was  nearer  Gibeon, 
about  ten  miles  distant,  and  ap- 
proached by  a  gradual  ascent  through 
a  long  and  precipitous  ravine.  This 
was  the  first  stage  of  the  flight.  The 
fugitives  had  crossed  the  high  ridge  of 
upper  Beth-horon,  and  were  in  flight 
down  the  descent  to  Beth-horon  the 
nether.  The  road  between  the  two  is 
so  rocky  that  there  is  a  path  made  Ly 
steps   cut   into   the    rock. 

"Down  this  path  Joshua  continued 
his  rout.  Here  the  Lord  interposed, 
assisting  by  means  of  a  storm,  which 
burst  with  such  fury  that  'they  were 
more  which  died  with  hailstones,  than 
they  whom  the  children  of  Israel  slew 
with  the  sword. 

"The  orinental  hailstorm  is  a  terrific 
agent ;  the  hailstones  are  masses  of 
ice,  large  as  walnuts,  and  sometimes  as 


136 


JOSHUA 


Ch.  11 


two  fists  ;  their  size,  and  the  violence 
with  which  they  fall,  make  them  in- 
jurious to  property,  and  often  fatal  to 
life.  The  miraculous  feature  of  this 
tempest,  which  fell  on  the  Amorite 
army,  was  the  preservation  of  the  Is- 
raelites from   its   destructive  ravages." 

Sun  and  Moon  Stand  Still. 

In  the  New  Testament  we  are  taught 
to  pray  in  the  Holy  Ghost,  and  that  the 
Holy  Ghost  prays  in  us  (Jude  20 ; 
Rom.  8:26).  "The  effectual  fervent 
prayer  of  the  righteous  man"  of  which 
James  speaks  (=;:i6),  would  seem  to 
be  the  prayer  "energized"  in  the  be- 
liever by  the  Holy  Ghost  himself,  the 
prayer  He  prays  in  the  man  according 
to  the  will  of  God.  May  we  explain 
Joshua's  prayer  in  v.   12  this  way? 

It  is  as  follows  that  the  Bible  Com- 
mentary speaks  of  this  event : 

"The  inspired  author  here  breaks  off 
the  thread  of  his  history  of  this  mirac- 
ulous victory,  to  introduce  a  quotation 
from  an  ancient  poem,  in  which  the 
mighty  acts  of  that  day  were  commem- 
orated. The  passage,  which  is  paren- 
thetical, contains  a  poetical  description 
of  the  victory  which  was  miraculously 
gained  by  the  help  of  God,  and  forms 
an  extract  from  "the  book  of  Jasher," 
i.  e.,  "the  upright" — an  anthology,  or 
collection  of  national  songs,  in  honor 
of  renowned  and  pious  heroes. 

"The  language  of  a  poem  is  not  to 
be  literally  interpreted,  and  therefore, 
when  the  sun  and  moon  are  personi- 
fiea,  and  represented  as  standing  still, 
the  explanation  is  that  the  light  of  the 
sun  and  moon  was  supernaturally  pro- 
longed by  the  laws  of  refraction  and 
reflection  that  ordinarily  cause  the  sun 
to  appear  above  the  horizon,  when  it  is 
in  reality  below  it.  Gibeon  (a  hill)  was 
now  at  the  back  of  the  Israelites,  and 
the  height  would  soon  have  intercepted 
the  rays  of  the  seating  sun.  The  val- 
ley of  Ajalon  (stags)  was  before  them, 
and  so  near  that  it  was  sometimes 
called  'the  valley  of  Gibeon'  (Isa.  28: 
21). 

"It  would  seem  from  v.  14  that  the 
command  of  Joshua  was  in  reality  a 
prayer  to  God  for  this  miracle ;  and 
that,  although  the  prayers  of  men  like 
Moses  often  prevailed  with  God,  never 
was  there  so  astonishing  a  display  of 
divine  power  in  behalf  of  his  people 
as  in  answer  to  the  prayer  of  Joshua. 
Verse  15  is  the  end  of  the  quotation 
from  Jasher :  and  it  is  necessary  to 
notice  this,  as  the  fact  described  in  it 
is  recorded  in  due  course,  and  the 
same  words,  by  the  sacred  historian, 
V.  43." 


Questions. 

1.  What  geographical  relation  did 
Gibeon  bear  to  Jericho  ? 

2.  How  does  c.  9:11  indicate  that 
Gibeon  may  not  have  been  a  petty 
kingdom  like  the  other  cities? 

3.  Are  you  familiar  with  the  story  in 
2  Sam.   21  ? 

4.  Name  the  supernatural  phe- 
nomena associated  with  the  battle  of 
Beth-horon. 

5.  Can  you  quote  Romans  8:26? 

6.  What  do  you  know  about  the  book 
of  Jasher? 

CONQUEST  OF  THE  NOETH 

Chapters  11,  12 

Owing  to  the  length  of  the  last  les- 
son no  comment  was  made  on  the  latter 
half  of  the  previous  chapter.  But  it 
will  be  seen  that  vv.  16-27  gave  an  ac- 
count of  the  final  destruction  of  the  five 
kings  in  the  confederacy  against  Gibeon. 

The  map  will  show  Makkedah  (16) 
to  the  west  of  Gibeon,  near  the  sea 
and  in  what  we  know  as  the  Philistine 
country.  In  a  cave  the  kings  hid  and 
were  imprisoned  by  Joshua  until  the 
rout  of  the  warriors  was  complete 
(17-21),  when  they  were  slain   (22-27). 

Then  in  a  rapid  survey  (28-42)  we 
get  the  record  of  the  campaign  through 
the  South  as  far  as  Goshen,  including 
victories  over  Libnah,  Lachish,  Gezer, 
Eglon,  Hebron,  Debir,  Kadish-Barnea 
and  Gaza.  "All  these  kings  and  their 
land  did  Joshua  take  at  one  time,  be- 
cause the  Lord  God  of  Israel  fought 
for  Israel"  (42).  It  was  the  conquest 
of  the  whole  Southern  Canaan,  leaving 
Israel  free  to  turn  attention  to  the 
North,  the  later  Galilee  region,  whose 
conquest  begins   in   chapter    11. 

I.     The  Battle  at  Lake  Merom,  c. 
II. 

As  the  decisive  battle  in  the  South 
seems  to  have  been  at  Beth-horon, 
that  in  the  North  seems  to  have  been 
at  Merom  (5).  Let  the  student  trace 
the  localities  on  the  map  if  he  wishes 
to  have  his  interest  kindled,  and  the 
facts  fastened  on  his   mind. 

Notice  that  horses  and  chariots  ap- 
pear for  the  first  time  and  it  was  for 
this  reason  the  battle  was  attempted 
to  be  fought  on  the  shores  of  Lake 
Merom,  where  there  could  be  free 
play  for  such  a  force. 

Emphasis  is  laid  upon  the  great 
numbers  of  the  enemy  engaged  in  this 
encounter  (4).  Josephus  in  his  Wars 
of  the  Jews  gives  300,000  infantry,  10,- 
000  cavalry  and  20,000  war-chariots. 
If  true,  a  formidable  host  was  this  in 
every  way,   and   Israel  may  well  have 


Ch.  12 


JOSHUA 


137 


been  dispirited  at  the  knowledge  of  it, 
but  God  comes  with  timely  encourage- 
ment   (6),    which    He   makes    good    (7, 

8)-. 

Inquiry    may    be    raised    as    to    why 

they  should  destroy  the  horses  and 
chariots  (9),  and  not  keep  them  for 
subsequent  use,  but  Psalm  20  :  7-9  is  a 
sufficient  answer.  What  a  flood  of 
meaning  is  thrown  on  such  expressions 
by  an  event  like  this  !  Then,  too,  not 
only  was  Israel  to  trust  in  the  Lord 
independent  of  such  means,  but  to  be 
neither  a  traveling  nor  trading,  but 
rather  an  agricultural  people,  which 
would  not  require  accessions  like  these. 
The  following  verses  in  this  chapter 
give  a  survey  of  the  completed  con- 
quest of  the  North  as  in  the  former 
case  of  the  South  (10-14),  and  after 
recapitulating  the  Southern  campaign, 
the  story  reaches  a  conclusion  at  verse 
23. 

2.    Recapitulation,  c.  12. 

We  give  but  little  space  to  this  chap- 
ter. In  vv.  1-6  we  have  an  account 
of  the  kings  overcome  and  the  cities 
taken  by  Moses  on  the  east  of  Jor- 
dan, and  the  distribution  of  their  land 
to  the  two  and  a  half  tribes  (see  Num. 
21:31,   Deut.   2:36;    3:3-16). 

Following  this  we  have  a  record  of 
the  31  kings  overcome  by  Joshua  on 
the  west  of  Jordan  in  the  two  cam- 
paigns, already  dwelt  upon. 

Questions. 

1.  What  was  the  decisive  battle  in 
the  conquest  of  Southern  Canaan? 

2.  Reply  to  a  similar  question  about 
Northern   Canaan. 

3.  Have  you  located  Makkedah  and 
the  waters  of   Merom   on   the  map? 

4.  Can   you   quote    Psalm   20  :  7  ? 

5.  How  many  kings  were  overcome 
by  Joshua  in  his  campaign  west  of  the 
Jordan? 

SPIEITUAL  TEACHINGS  AND 
TYPES 

Having  come  to  a  natural  division 
of  this  book,  we  pause  to  consider  some 
of  its  spiritual  teachings  and  types. 

I.  For  example,  take  Joshua  him- 
self, who  is  a  type  of  Christ  as  the 
"Captain  of  our  salvation"  (Heb.  2:  10, 
11).  It  is  interesting  that  "Joshua"  is 
a  combination  of  Jehoshua,  which 
means  Jehovah-Saviour.  The  more  im- 
portant points  in  the  typical  relation 
of  Joshua  to  Christ  are  indicated  in 
the  Scofield  Reference  Bible: 

"(i)  He  comes  after  Moses.  Com- 
pare John  1:17;  Rom.  8:3,  4;  10: 
4,  5;    Heb.  7:18,  19;    Gal.  3:23-25. 

"(2)  He  leads  to  victory.     Compare 


Rom.  8:37;  2  Cor.  1:10;  2  Cor.  2: 
14. 

"(3)  He  is  our  advocate  when  we 
have  suffered  defeat.  Compare  Joshua 
7:5-9;    I  John  2:  I. 

"(4)  He  allots  our  portions.  Cora- 
pare  Eph.  i:ii,   14;    4:8-11." 

2.  We  have  already  spoken  of  Rahab 
as  illustrating  the  history  of  redemp- 
tion, but  going  into  the  subject  more 
minutely  we  mention  the  following  : 

(i)  She  lived  in  a  condemned  city, 
and  we  live  in  a  condemned  world. 

(2)  Pier  character  was  bad,  and  we 
all  are  sinners. 

(3)  She  believed  in  the  power  'of 
GoQ  for  her  deliverance,  and  we  are 
justified   by   faith. 

(4)  She  received  a  promise  for  her 
faith  to  rest  upon,  and  God  has  said 
that  whosoever  shall  call  upon  His 
name   shall  be   saved. 

(5)  She  displayed  a  token  and  seal 
of  her  faith  in  the  scarlet  cord,  and 
we  believe  with  the  heart  unto  righ- 
teousness, but  "with  the  mouth  con- 
fession  is   made   unto    salvation." 

(6)  Her  deliverance  was  sure  and 
complete,  and  "there  is  therefore  now 
no  condemnation  to  them  that  are  in 
Christ   Jesus." 

All  these  can  be  wrought  out  into  a 
helpful  discourse  by  a  selection  of  the 
New  Testament  passages  called  for  by 
the  different  divisions. 

3.  The  crossing  of  the  Jordan  has 
always  seemed  an  impressive  type  of 
the  intercessory  work  of  Christ  on  be- 
half of  His  people.  The  priests  stand- 
ing in  the  river-bed  until  every  mem- 
ber of  the  host  passed  over,  brings  to 
mind   Heb.   7  :  25. 

To  other  teachers  the  passage  of  the 
Jordan  is  an  impressive  type  of  our 
death  with  Christ.  Compare  Rom.  6 : 
i-ii  ;    Eph.  2  :  5,  6  ;    Col.  3  :  1-3. 

4.  "The  twelve  stones  taken  out  of 
Jordan  and  erected  by  Joshua  in  Gil- 
gal,  and  the  other  twelve  left  in  Jordan 
to  be  overwhelmed  by  its  waters,  are 
memorials  marking  the  distinction  be- 
tween Chiist's  death  under  judgment 
in  the  believer's  place,  and  the  be- 
liever's perfect  deliverance  from  judg- 
ment." 

For  the  first-named  consider  Psa. 
42:7;  Psa.  88:7;  John  12:31-33. 
For  the  second,  one  has  a  large  va- 
riety of  New  Testament  passages 
which  will  readily  come  to  the  mind. 

5.  The  Rev.  F.  B.  Meyer  speaks  of 
the  significance  of  the  vision  of  the 
Captain    of   the    Lord's   hosts: 

"We  sometimes  feel  lonely  and  dis- 
couraged. The  hosts  with  which  we 
are  accustomed  to  co-operate  are  rest- 
ing quietly  in  their  tents.  No  one 
seems  able  to  enter  into  our  anxieties 


138 


JOSHUA 


Chs.  13-19 


and  plans.  Our  Jerichos  are  so  formid- 
able— the  neglected  parish  ;  the  ernpty 
church  ;  the  hardened  congregation ; 
the  godless  household.  How  can  we 
ever  capture  these  and  hand  them  over 
to  the  Lord? 

"We  summon  all  our  wit  and  energy 
to  solve  the  problem.  We  study  the 
methods  of  others,  put  forth  herculean 
exertions  and  questionable  methods, 
borrowed  from  the  world.  But  still 
we  are  disappointed,  and  have  gone 
forth  alone,  confessing  our  helpless- 
ness, and  then  it  is  that  we  have  seen 
the  Captain  of  the  Lord's  host.  He 
will  undertake  our  cause,  and  marshal 
His  troops  and  win  the  day. 

"But  we  must  be  holy.  'Put  off  thy 
shoes  from  off  thy  feet,  for  the  place 
whereon  thou  standest  is  holy  ground.' 
We  must  put  off  the  old  man,  with 
his  affections  and  lusts,  and  cleanse 
ourselves  from  all  filthiness  of  the 
flesh  and  spirit.  Cleanness  rather  than 
cleverness  is  the  prime  condition  of 
successful  service.  It  is  only  out  of 
such  a  heart  that  the  faith  can  spring 
which  is  able  to  wield  the  forces  of 
the   unseen    and    spiritual   and    divine." 

6.  The  author  mentioned  above  uses 
the  story  of  the  Valley  of  Achor  for  a 
chapter  on  sin,  from  which  the  follow- 
ing is  taken,  which  might  be  easily 
filled  up  for  a  Gospel  address : 

"(i)  We  should  grieve  more  for  sin 
than  its  results.  Joshua  smarted  from 
the  disgrace  inflicted  upon  his  people 
and  the  consequences  which  would  en- 
sue when  the  tidings  were  noised 
abroad.  He  was  dreading  the  dis- 
covery more  than  the  misdoing.  But 
with  God  it  was  not  so,  and  never  is 
so.  It  is  our  sin  in  itself  that  press- 
es Him  down,  as  a  cart  groans  beneath 
its  load. 

"(2)  We  should  submit  ourselves 
to  the  judgment  of  God.  'Get  thee 
up  ;  wherefore  liest  thou  thus  upon  thy 
face?'  It  were  as  though  God  said, 
'Instead  of  grieving  for  the  effect, 
grieve  for  the  cause.'  In  searching  the 
cause  of  our  failures  we  must  be  will- 
ing to  know  the  worst.  And  that  we 
may  know  the  worst  God  traces  our 
sin  back  through  its  genealogy,  just  as 
He   did    in   this   case. 

"(3^  We  should  hold  no  parley  with 
discovered  sin.  God  never  reveals  an 
evil  which  He  does  not  require  us  to 
remove.  When  this  is  done  the  Valley 
of  Achor  becomes  'the  door  of  hope' 
(Hos.  2:  15).' 

7.  "And   the  land   rested   from  war 
11:23.      In   the   use    of   this   text   Mr. 
Meyer    compares    the    rest    experienced 
by  Israel  in  Canaan  with  the  rest  the 
believer  may   share   in   Christ : 


"(i)  There  is  the  rest  of  reconcili- 
ation. The  soul  no  longer  works  up 
towards  the  cross  to  obtain  justifica- 
tion, but  is  assured  that  all  needed  to 
be  done  has  been  done  by  Jesus  Christ 
on  our  behalf. 

"(2)  There  is  the  rest  of  assured 
victory.  When  we  realize  all  that 
Jesus  has  done,  we  see  that  Satan  is  a 
conquered  foe,  and  that  his  weapon 
cannot  reach  a  life  hidden  in  God. 

"(3)  There  is  the  rest  of  a  surren- 
dered will.  When  our  wills  move  off 
the  pivot  of  self  on  to  the  pivot  of 
God,  our  lives  become  concentric  with 
the  life  of  God,  and  our  feet  keep  step 
to  the  music  of  His  divine  purpose. 

"(4)  There  is  the  rest  of  unbroken 
fellowship.  As  Jesus  is  one  with  the 
Father,  so  we  become  one  with  Him, 
and  through  Him  one  with  the  blessed 
trinity.  Truly  'our  fellowship  is  with 
the  Father  and  with  His  Son  Jesus 
Christ.' 

"(s)  There  is  the  rest  of  perfect 
love.  When  we  enter  into  the  life  of 
the  ascended  Jesus,  we  find  that  our 
hearts  become  pervaded  with  the  love 
of  God,  and  there  is  no  longer  the 
yearning  and  bitterness  of  unsatisfied 
desire.  We  hunger  no  more,  neither 
thirst  any  more. 

"(6)  There  is  the  rest  of  the  holy 
heart.  It  is  not  occupied  with  inbred 
lust  nor  tossed  to  and  fro  on  seething 
passion.  The  flesh  is  crucified,  the 
self-principle  quelled,  and  the  empire 
of  the  Holy  Saviour  is  supreme." 

Questions. 

1.  Have  you  compared  the  New  Tes- 
tament Scriptures  with  reference  to 
the  typical  character  of  Joshua? 

2.  Can  you  give  from  memory  the 
points  in  which  the  story  of  Rahab 
illustrates  that  of  our  redemption  ? 

3.  In  what  two  ways  may  the  cross- 
ing of  the  Jordan  be  used  symbolically? 

4.  What  symbolical  distinction  is 
there  between  the  two  mounds  of  me- 
morial stones? 

5.  To  what  spiritual  use  might  you 
put  the  reference  to  Israel's  rest  in 
the    land? 

DIVISION  OF  THE  LAND 

Chapters  13-19 

Seven  chapters  make  a  long  lesson 
from  one  point  of  view  but  not  from 
another,  as  the  subject-matter  will  not 
require  the  same  attention  as  in  other 
cases.  It  is  about  the  division  of  the 
land  among  the  tribes,  and  we  will 
touch  on  the  principal  points  by  chap- 
ters. 

Chapter  13.  Although  the  warfare 
of  extermination  had  been   carried  on 


JOSHUA 


139 


for  some  time,  some  think  seven  years, 
yet  it  was  not  entirely  completed  (i). 
The  Lord  therefore  stirs  Joshua  to 
portion  out  the  territory  among  the 
tribes,  that  each  may  continue  to  work 
in  its  own  neighborhood  after  he  has 
departed.  He  died  at  no  (24:29), 
from  which  it  may  be  gathered  that  he 
was  now  past  100. 

There  follows  an  account  of  the 
land  unappropriated  which  includes,  as 
a  first  division,  the  country  of  the 
Philistines  on  the  southwest,  and  that 
of  the  Geshurites  bordering  on  it  and 
further  south  (comp.  i  Sam.  z-j :  8). 
A  second  division  is  that  of  the  Ca- 
naanites  near  by  the  Sidonians,  in  what 
we  know  as  Upper  Galilee.  A  third 
the  land  of  the  Giblites  on  the  Mediter- 
ranean north  of  Sidon   (2-6). 

This  sketch  of  the  unconquered  ter- 
ritory finished,  the  directions  for  allot- 
ment are  taken  up  (7),  but  not  until  a 
record  is  made  of  the  boundaries  of 
the  two  and  a  half  tribes  on  the  East 
of  Jordan  which  Moses  alloted  them  in 
his  lifetime   (8-33). 

The  distribution  was  by  lot  (6),  as 
announced  in  Num.  33 :  54,  a  system 
which  accomplished  two  purposes,  (i) 
the  prevention  of  partiality  on  the  part 
of  the  leaders,  and  (2)  the  acknowledg- 
ment of  God's  rights  in  the  disposal  of 
His  and  not  their  property.  The  lot 
seems  to  have  been  used  only  in  de- 
termining the  general  locality  where  a 
tribe  should  be  settled,  the  actual  ex- 
tent of  the  settlement  being  otherwise 
determined  (Num.  26:54).  The  con- 
trol of  God  in  the  whole  matter  is  seen 
in  that  each  tribe  received  the  posses- 
sion predicted  by  Jacob  and  also  Moses 
(comp.   Gen.  49  ana   Deut.  33). 

Chapter  14.  At  this  point  the  allot- 
ment begins  on  the  west  of  the  Jordan. 
Nine  and  a  half  tribes  only  are  men- 
tioned (2),  because  the  other  two  and  a 
half,  Reuben,  Gad  and  half  of  the  tribe 
of  Manasseh,  were  provided  for  on  the 
east. 

It  is  to  be  remembered  that  the  Le- 
vites  were  to  have  no  allotment  as 
the  others  (3),  but  only  certain  cities 
with  their  suburbs.  To  make  up  the 
even  number  of  the  12  tribes,  Joseph's 
inheritance  had  been  multiplied  by  two, 
and  Ephraim  and  Manasseh,  his  sons, 
each  represented  a  separate  tribe  (4). 
This  covers  vv.  1-5  of  this  chapter. 
From  v.  6  to  the  end  we  have  the  story 
of  Caleb's  choice  and  allotment  of 
Hebron.  See  Num.  14:24,  and  Deut. 
I  :  36. 

Chapter  15.  This  gives  the  borders 
of  the  tribe  of  Judah,  whose  possession 
was  large  because  of  its  preeminence 
over  the  other  tribes. 

Caleb's   possession    is   within   Judah, 


and  in  connection  with  it  is  the  story 
of  his  daughter's  dowry  (16-19).  She 
married  Othniel  the  brave,  the  first  suc- 
cessor to  Joshua  in  the  time  of  the 
Judges. 

The  last  verse  is  interesting  because 
of  the  subsequent  history  of  the  Jebu- 
sites  and  Jerusalem  in  David's  day.  If 
Judah  could  not  drive  out  the  Jebu- 
sites  it  was  not  for  lack  of  power,  but 
faith.  But  O,  how  fatal  to  them  as  to 
other  tribes  with  a  similar  history,  that 
they  should  have  neglected  the  divine 
command  to  drive  out  the  idolaters. 
All  the  sufferings  of  Israel  for  hun- 
dreds of  years  arose  from  that  ne- 
glect. 

Chapter  17.  This  describing  the 
lot  of  Manasseh  is  interesting  for 
two  things.  The  first  is  the  apportion- 
ment made  to  the  daughters  of  Zelophe- 
haa  (3-6)  according  to  the  command  of 
God  through  Moses  (Num.  27:1-11). 
And  the  second,  Joshua's  rebuke  of  the 
unbelief  of  Ephraim  (14,  15).  There 
was  the  spirit  of  patriotism  in  this  sar- 
casm. 

Chapter  18.  The  first  verse  of  this 
is  the  most  important,  testifying  to  the 
setting  up  of  the  tabernacle  at  Shiloh 
whither  the  camp  had  now  removed. 
By  the  camp  is  meant  the  remainder  of 
the  tribes  after  the  departure  of  those 
receiving  their  allotments  (2).  Look 
up  Shiloh  and  identify  its  location 
about  25  miles  north  of  Jerusalem. 

The  importance  of  this  is  its  bearing 
on  certain  questions  of  the  "higher 
criticism."  The  view  of  the  rationalis- 
tic critics  is  that  the  Pentateuch  was 
written  much  later  than  the  period 
commonly  supposed.  That  instead  of 
its  contents  being  revealed  by  God  they 
were  conceived  by  the  priests  and  palm- 
ed off  on  the  people  as  the  work  of 
Moses,  to  bolster  up  their  power.  Ac- 
cording to  this  the  tabernacle  and  its 
worship  were  of  comparatively  late 
origin,  a  hypothesis  shaken  by  the  cir- 
cumstances recorded  here.  The  taber- 
nacle seems  to  have  remained  at  Shiloh 
for  a  long  period,  probably  more  than 
300  years,  if  we  may  judge  by  the  ref- 
erence to  the  ark   in   i    Sam.   4:11. 

Verse  3  of  this  chapter  is  an  unhap- 
py revelation  of  the  feeling  in  Israel 
at  this  time.  Perhaps  the  people  loved 
ease,  perhaps  they  perferred  a  nomadic 
life,  but  for  some  cause  they  were  slow 
to  avail  themselves  of  their  opportuni- 
ties to  do  the  will  of  God. 

If  Canaan  be  a  type  of  Christ  and 
the  privileges  of  the  risen  life  in  Him, 
what  a  rebuke  these  words  convey  to 
many  a  Christian  heart  !  How  foolish 
we  are,  and  how  ungrateful  to  God  to 
be    satisfied    with    present    attainments 


140 


JOSHUA 


Chs.  20-22 


when   there   is   so   much   more   and   so 
much  better  ahead. 

And  do  we  say,  "O,  that  our  Joshua 
would  stir  us  up  to  possess  the  land?" 
Is  He  not  doing  it?  Do  we  not  hear 
the  rebuke  of  the  still  small  voice  ? 

Let  us  get  back  to  the  Word  of  God 
and  its  great  and  precious  promises. 
Let  us  "arise  and  go  through  the  land 
and  describe  it,"  that  a  holy  passion 
may  be  quickened  to  possess  it. 

Joshua's  directions  to  the  21  land 
surveyors  in  vv.  4-9  give  rise  to  the 
question  as  to  where,  or  how,  the  latter 
obtained  their  knowledge,  for  the  task 
was  no  simple  one.  Had  they  been 
taught  geometry  in  Egypt  ?  What  hght 
this  throws  upon  the  civilization  of  the 
Hebrews  at  this  time. 

Chapter  19.  The  feature  in  this 
chapter  is  the  allotment  to  Joshua  re- 
corded in  the  last  two  verses.  Notice 
when  it  was  done  (49).  and  by  whose 
authority  and  decree  (50).  There  is 
no  record  of  this  decree,  but  it  prob- 
ably had  a  similar  history  to  that  in 
the  case  of  Caleb   (14:9)-       ^    ,.    .^. 

"So  they  made  an  end  of  dividing 
the   country." 

Questions. 

1.  About  how  long  a  period  was  cov- 
ered by  the  campaign  of  conquest  in 
Canaan  ? 

2.  Was  the  conquest  entirely  com- 
pleted   by   Joshua? 

3.  What  advantages  were  there  in 
the  distribution  by  lot?  r   rv   j 

4.  How  was  the  providence  of  God 
shown  in  the  distribution? 

5.  What  was  the  character  of  the 
allotment  for  the  tribe  of  Levi? 

6.  Of  what  sin  of  neglect  were  the 
tribes   guilty?  . 

7.  What  was  the  root  cause  of  this 
sin? 

8.  Where  was  the  tabernacle  set  up 
in  Joshua's  time,  and  how  long  pre- 
sumably did  it  remain  there? 

9.  What  bearing  has  this  circum- 
stance upon  the  science  of  Biblical 
criticism  in  these  days? 

10.  What  important  spiritual  analogy 
do  we  find  in  chapter  18? 

SPECIAL     CITIES     AND     THE 
ALTAE  OF  WITNESS 

Chapters  20-22 
1.    The  Cities  of  Refuge,  c.  20. 

The  decree  concerning  the  cities  of 
refuge  was  considered  in  its  place.  It 
will  be  well,  however,  again  to  notice 
that  they  were  not  instituted  to  shield 
criminals  but  innocent  murderers. 
Whether  innocent  or  guilty  though,  the 


murdered  had  an  asylum  until  his  case 
could  be  heard  by  the  authorities  (v. 
6).  If  innocent  he  was  permitted  to 
remain  in  the  city,  immune  from  the 
legal  avenger,  until  the  death  of  the 
high  priest.  When  this  occurred  he 
was  free  to  return  to  his  home  town, 
and  the  rights  of  the  avenger  ceased 
(V.  6). 

Observe  the  symbolical  character  of 
the  high  priest  in  this  particular.  How 
the  man-slayer,  desirous  of  his  liberty, 
must  have  calculated  the  probabilities 
of  his  death,  and  wondered  whether, 
after  all,  it  would  antedate  his  own? 
But  what  a  type  it  is  of  the  Mediator 
of  the  new  covenant  who  by  means  of 
death  has  secured  redemption  and  de- 
liverance for  all  that  believe  on  Him 
(Heb.  9  :  15-17)- 

2.  The  Cities  of  the  Levites,  c.  21. 

In  the  distribution  of  these  there  is 
nothing  more  remarkable  than  the  allot- 
ment of  the  priests  (vv.  9-19),  in  which 
all  the  cities  falling  to  them  were  lo- 
cated within  the  territories  of  Judah 
and  Benjamin.  Simeon  indeed  is 
named  (v.  9),  but  an  earlier  chapter 
showed  that  this  tribe  had  received  part 
of  the  territory  of  Judah  which  had 
proven   too   large   for   them. 

Behold,  the  providence  of  God  !  At 
a  later  period  there  is  a  revolt  among 
the  tribes  (i  Kings  12),  and  they  sepa- 
rate themselves  on  the  north  to  form 
the  kingdom  of  Israel,  while  two  on 
the  south  remain  loyal  to  the  Davidic 
and  Messianic  line,  retaining  the  temple 
worship  and  Aaronic  priesthood  intact, 
and  these  two  are  Judah  and  Benja- 
min ! 

3.  The  Altar  of  Witness,  c.  22. 

Notice  the  commendation  Joshua  is 
enabled  to  give  the  men  of  war  of  the 
two  and  a  half  tribes,  who  for  a  prob- 
able period  of  seven  years,  had  sepa- 
rated themselves  from  their  families 
and  flocks  in  fulfilment  of  their  pledge, 
to  assist  in  the  conquest  of  the  land 
and  the  settlement  of  the  tribes  on  the 
other  side  of  the  Jordan  (vv.  1-4). 

Note  the  warning  and  benediction 
he  bestows  upon  them  (vv.  5,  6),  and 
the  share  of  the  spoil  they  carry  back, 
and  the  purpose  of  it  (v.  8). 

But  soon  a  misunderstanding  arises. 
Note  its  cause  (v.  10);  the  commotion 
it  occasioned  among  the  tribes  on  the 
west  (vv.  II,  12);  the  wise  counsels 
that  prevailed  (vv.  13,  14)  ;  the  con- 
ference held  with  the  supposed  offend- 
ers (vv.  15-20)  ;  the  explanation  of- 
fered (vv.  21-29),  and  the  satisfaction 
experienced  (vv.  30-34). 


Chs.  23,  24 


JOSHUA 


141 


Questions. 

1.  In  what  parts  of  the  Pentateuch 
are  the  cities  of  refuge  referred  to? 

2.  What  type  of  Christ,  not  hereto- 
fore mentioned  in  these  lessons,  is 
found   in  the  record  concerning  them? 

3.  What  providence  is  seen  in  the  lot 
of  the  priests? 

4.  Can  you  give  the  history  of  the 
altar  of  witness? 

5.  What  name  was  given  it,  and  why? 

EENEWAL    OF    THE    COVENANT 
AND  DEATH  OF  JOSHUA 

Chapters  23-24 

1.  The  Gathering  at  Shiloh,  c.  23. 

"A  long  time  after  that  the  Lord  had 
given  rest  unto  Israel,"  refers  to  a 
period  elapsing  after  the  distribvition 
of  the  land.  We  do  not  know  how 
long  it  was,  but  Joshua  is  old  and  his 
departure  is  near   (v.   i). 

This  is  a  gathering  of  the  leaders 
presumably  at  Shiloh,  where  the  cen- 
tral place  of  worship  was  (v.  2). 

It  is  an  occasion  to  exhort  the  people 
to  faithfulness  in  their  obligations  to 
God,  the  address  of  Joshua  falling  into 
three  parts:  (i)  He  recalls  past  bless- 
ings (vv.  3,  4)  ;  (2)  He  rehearses 
promises  yet  to  be  fulfilled  (vv.  5-11)  ; 
(3)  He  renews  the  warnings  in  the 
event  of  disobedience  (vv.  12-16). 

Under  the  second  head,  he  applies 
almost  the  same  words  to  Israel  that 
the  Lord  spake  to  him  at  the  beginning 
(v.  6).  Courage  is  necessary  to  drive 
out  the  enemy,  but  it  consists  in  doing 
the  will  of  God.  The  enemy  will  van- 
ish if  they  do  this.  Moreover  the  will 
of  God  is  their  separation  from  the  na- 
tions which  constitute  the  enemy,  and 
especially  the  worship  of  their  gods. 
How  aptly  this  fits  in  with  the  obliga- 
tions of  the  Christian.  The  world  is 
our  enemy,  but  "this  is  the  victory  that 
overcometh  the  world,  even  our  faith" 
(i  John  5:4).  That  is,  as  we  believe 
God  and  obey  Him  in  the  Gospel  of 
His  Son,  He  subdues  our  enemy  and 
the  world  loses  its  power  over  us. 
"The  Lord  your  God,  He  it  is  that 
fighteth  for  you"  (v.  10). 

Under  the  third  head,  note  verses  12 
and  13,  which  serve  as  a  text,  alas! 
for  the  whole  story  of  the  book  of 
Judges  which  follows  this. 

2.  The  Gathering  at  Shechem,  c.  24. 
Just  why  this  gathering  was  held  at 

Shechem  instead  of  Shiloh  is  not  re- 
vealed, but  it  may  have  been  because 
this  was  the  locality  between  Mounts 
Gerizim  and  Ebal,  where  the  covenant 
had  been  ratified  on  their  entrance  into 
the  land  (see  chapter  8).     It  may  have 


been  desired  to  give  the  present  occa- 
sion the  impressiveness  of  that  memory, 
and  of  other  events  which  had  taken 
place  there  (see  Gen.  12  :  6,  7  ;  33  :  18- 
20;     35:2-4). 

(i)  God's  past  blessings  are  once 
more  rehearsed  (vv.  2-13)  :  (2)  The 
covenant  solemnly  renewed  (vv.  14- 
25)  ;  (3)  The  words  written  and  the 
witness  recorded  (vv.  26-28).  It  is  a 
wondrous  recital  of  God's  grace  to- 
wards Israel  that  verses  2  to  13  con- 
tain. And  it  was  grace  towards  all  the 
world,  too,  when  we  consider  the  pur- 
pose of  Israel  in  the  redemption  of  the 
latter.  Let  not  these  verses  be  passed 
over  hastily. 

Grace  precedes  service  on  our  part, 
but  service  follows  grace,  hence  the 
obligations  in  verses  14-25.  Notice 
Joshua's  example  (v.  15),  and  the  all 
too  prompt  vow  of  the  people.  Joshua 
seems  to  doubt  them  (vv.  19,  20),  but 
they  reiterate  their  allegiance  (vv.  21- 
24),  and  the  scene  closes. 

Note  the  existence  of  "the  book  of 
the  law  of  God"  in  Joshua's  time  and 
his  own  addition  to  it  (v.  26),  as  a 
historical  fact  bearing  upon  the 
science  of  Biblical  criticism  in  our 
time.  This  testifies  to  the  early  origin 
of  the  Pentateuch  and  points  to  Moses 
as  the  author. 

Archaeological  Corroboration  of 
Joshua. 

Before  concluding  our  lessons  in 
Joshua  it  will  be  stimulating  to  faith 
to  speak  of  the  new  light  thrown  on 
Canaan  during  Joshua's  time  by  the 
excavation  work  in  southern  Palestine 
unaer  Prof.    Sellin. 

He  tells  us  that  the  foundations  of 
the  walls  built  by  the  Canaanites 
around  their  cities  can  easily  be  traced. 
During  their  occupation  by  the  Israel- 
ites these  walls  were  repaired  or 
"pointed,"  and  as  the  Canaanites  used 
polygonal  stones  and  the  Israelites 
four-sided  ones,  the  archaeologist  is 
enabled  to  exactly  define  the  portions 
of  the  walls  of  Israelitish  origin. 

The  ruins  of  the  walls  of  Jericho 
are  well  preserved,  and  the  remnants 
of  house  walls  over  six  feet  high.  The 
houses  of  the  Israelites  were  small, 
and  the  difference  between  those  oc- 
cupied by  the  common  people  and  the 
princes  is  largely  one  of  the  number 
of  rooms. 

These  discoveries  bear  on  the  re- 
ligious conditions  of  the  people  and 
their  development.  Under  the  high 
altars  in  the  groves,  vessels,  amulets, 
and  idols,  made  of  clay  and  bronze, 
were  found.  The  inscriptions  point  to 
the  offering  of  newborn  children  in 
these   vessels    as    a   votive    offering   to 


142 


JOSHUA-JUDGES 


the  goddess,  Astarte.  Professor  Sellin 
says  that  the  exact  truthfulness  of  the 
Biblical  records  receives  emphatic  cor- 
roboration from  these  discoveries. 

Speaking  of  the  walls  of  Jericho 
again,  a  well-defined  citadel  was  un- 
earthed upon  the  northern  boundary 
having  two  sturdy  towers  upon  its 
flanks,  one  of  them  with  an  area  of 
40x16  feet.  The  inner  wall  was  about 
26  feet  high  and  afforded  protection 
to  various  apartments  and  offices  for 
military  and  domestic  uses.  In  and 
about  the  citadel  were  remains  of  the 
older  Canaanite  time  which  preceded 
the  siege  of  Joshua. 

It  is  doubtful  whether  the  towers 
existed  in  Joshua's  time,  although  they 
seemed  to  have  preceded  the  reign  of 
Ahab,  during  which  Hiel  of  Bethel  re- 
built the  city.  Referring  to  this  re- 
building, Professor  Vincent  speaks  of 
a  gap  observed  by  explorers  between 
the  early  Canaanite  remains  and  those 
of  the  Jewish   monarchy,   and   he   sees 


in  this  a  corroboration  of  the  fact  that 
Jericho  lay  in  ruins  for  several  cen- 
turies between  its  destruction  at  the 
hands  of  Joshua  and  its  rebuilding 
under  Ahab. 

Of  course  the  material  of  these  dis- 
coveries needs  sifting  and  collocating, 
and  some  conclusions  may  receive  mod- 
ification, but  nevertheless  they  are  of 
great  value  and  likely  to  become  in- 
creasingly so. 

Questions. 

1.  What  was  the  central  place  of 
worship  in  Joshua's  time? 

2.  Can   you   quote    i    John    5:4? 

3.  Name  some  events  that  have  made 
Shechem  memorable  in  the  history  of 
Israel. 

4.  What  evidence  of  the  Mosaic 
origin  of  the  Pentateuch  does  this 
book  afford  ? 

5.  How  does  archaeological  science 
corroborate  the  historicity  of  this 
book? 


JUDGES 


INTEODUCTION 

The  story  of  Judges  is  something 
like  this :  While  Joshua  and  the  elders 
of  his  generation  lived — those  who 
had  personally  known  the  wonders  of 
Jehovah — the  people  continued  in 
measurable  obedience  to  the  divine 
law.  But  when  these  died  and  an- 
other generation  came  on  the  scene 
there  began  a  decline. 

The  way  had  been  made  easy  for 
this  by  their  failure  through  unbelief 
to  drive  out  all  the  Canaanites  from 
amongst  them,  as  was  related  in 
Joshua. 

The  proximity  of  these  heathen 
acted  like  leaven  in  the  dough.  Is- 
rael intermarried  with  them  contrary 
to  the  divine  decree,  and  was  led  into 
idolatry  thereby.  This  weakened  their 
power  so  that  from  conquerors  they 
were  changed  into  the  conquered. 
Turning  their  back  upon  God,  He,  in  a 
sense,  turned  His  back  upon  them,  and 
allowed  them  to  be  taken  captive  and 
sorely  oppressed. 

In  their  distress  they  would  repent 
and  cry  for  mercy,  when  He  would 
deliver  them  through  a  leader  miracu- 
lously endued,  and  called  a  judge.  As 
long  as  this  judge  lived  they  would  be 
held  in  obedience  again,  but  on  his 
decease  a  relapse  into  sin  followed 
and  the  same  round  of  experience  was 
repeated. 


An  Inspired  Summary. 

The  story  of  the  book  is  practi- 
cally outlined  for  us  in  chapter  2, 
verses  6  to  19,  which  takes  the  place 
of  a  summary,  and  suggests  as  the 
spiritual  outline  of  its  contents  these 
four  words : 

Sin. 

Punishment. 

Repentance. 

Deliverance. 

General  History  of  the  Period. 

There  are  twelve  judges  named  in 
the  book  unless  we  count  Abimelech 
and  Barak  in  the  number,  which  would 
make  fourteen.  Abimelech  was  a  con- 
spirator and  usurper  (c.  9)  and  is  not 
usually  counted  a  judge,  as  he  was  not 
of  divine  appointment.  Barak  was  as- 
sociated with  Deborah  and  the  honor 
of  the  judgeship  is  assigned  to  her 
rather  than  him. 

It  will  stimulate  interest  in  the  book 
to  read  it  through  in  advance,  and  if 
possible  at  a  single  reading,  as  far  as 
the  close  of  chapter  16,  where  the  real 
history  of  the  judges  concludes.  Use 
a  sheet  of  paper  and  record  the  name 
of  each  judge  and  that  of  the  nation 
from  which  he  delivered  Israel.  You 
will  find  these  nations  were  Mesopo- 
tamia, Moab,  Philistia,  Canaan,  Mid- 
ian  and  Ammon. 

Now  examine  the  map,  or  a  Bible 
dictionary,    and    see    where    these    na- 


1 : 1-20 


JUDGES 


143 


tions  were  located  on  the  north,  east, 
south  and  west  of  Israel.  This  will 
raise  the  question  as  to  whether  the 
whole  of  Israel  was  in  captivity  to 
each  of  these  nations  at  different  times, 
or  only  those  tribes  which  were  in 
closest  proximity  to  each. 

If  the  latter  be  our  conclusion,  as 
seems  likely,  a  second  question  arises 
as  to  whether  each  judge  ruled  over 
the  whole  of  Israel  at  any  time,  or 
only  so  many  of  the  tribes  as  he  de- 
livered from  bondage?  The  latter 
seems  the  more  probable,  and  gives  a 
different  conception  of  the  history  of 
the  period  from  that  commonly  under- 
stood. It  indicates,  that  the  periods 
of  these  judges  were  not  necessarily 
successive,  and  that  two  or  more  may 
have  been  ruling  at  the  same  time  in 
different  parts  of  the  land.  It  was  this 
unsatisfactory  state  of  things  that  was 
instrumental  in  moving  the  people  to 
demand  a  king. 

The  Chronology  of  the  Book. 

As  was  stated  above,  the  history  of 
the  judges  so  far  as  this  book  is  con- 
cerned ends  at  chapter  i6,  the  remain- 
ing chapters  being  supplementary.  The 
dates  given  at  the  beginning  of  the 
book  and  at  chapter  i6  indicate  the 
period  covered  to  be  about  300  years, 
to  which  might  be  added  the  time  of 
Eli,  if  not  Samuel,  both  of  whom 
judged  Israel,  and  whose  story  is 
found  in  the  next  book  but  one. 

But  even  with  these  additions  the 
period  does  not  approximate  that 
named  in  Acts  13  :  20,  "about  the  space 
of  450  years  until  Samuel  the  prophet." 

A  perfectly  satisfactory  explanation 
of  this  disagreement  cannot  as  yet  be 
given,  but  a  suggestion  Is  that  there 
is  a  divine  chronology  distinct  from 
the  human,  whose  centre  seems  to  be 
Israel.  It  is  important  to  note,  that 
God  does  not  count  time  in  the  history 
of  Israel  while  she  is  absent  from  her 
own  land,  or  dominated  by,  or  in  cap- 
tivity to,  other  nations. 

The  most  striking  illustration  of  this 
is  in  the  present  age.  Nineteen  hun- 
dred years  in  round  numbers  have 
elapsed  since  Jerusalem  was  destroyed 
by  Titus  and  the  Jews  became  scat- 
tered among  the  Gentiles,  but  the 
briefest  mention  is  made  of  them  in 
prophecy  in  ail  this  time.  When  we 
reach  the  prophets  we  shall  see  that 
they  break  off  their  references  to  Is- 
rael at  the  time  of  this  dispersion,  and 
take  it  up  again  at  their  restoration  at 
the  end  of  this  age,  just  as  though  no 
time  had  intervened.  It  is  on  this 
principle  only  that  one  can  understand 
the  meaning  of  the  seventy  weeks  in 
Daniel  9. 


Many  minor  illustrations  of  this  are 
found  in  the  Old  Testament.  Of  Is- 
rael s  thirty-eight  years  in  the  wilder- 
ness, when  they  were  out  of  touch  with 
God  through  disobedience,  we  are  told 
almost  nothing.  "Abram  listened  to 
Sarah  concerning  Hagar,  which  was  a 
suggestion  of  the  flesh,  and  we  find  a 
blank  in  his  life  of  thirteen  years, 
see  Gen.  16:  16;  17:  i.  In  the  same 
way  we  may  be  able  to  explain  this 
apparent  discrepancy  between  the 
chronology  in  Judges  and  that  in  the 
Acts. 

For  example,  during  the  captivi- 
ties in  Judges,  the  nation  lost  succes- 
sively, 8,  18,  20,  7,  18  and  40  years,  a 
total  of  III  years  (see  Judges  3:8; 
3:  14;  4:3;  6:1;  10:  8;  13 :  i). 
Add  to  these  iii  years  200  during 
which  they  were  said  to  have  had  rest, 
136  during  which  they  were  ruled  by 
judges,  and  the  3  years  of  Abimelech's 
usurpation,  and  you  have  precisely  450. 

In  the  same  way  some  would  ex- 
plain the  seeming  discrepancy  between 
I  Kings  6  :  i  and  this  passage  in  Acts. 
All  of  which  is  interesting  and  will  be 
found  more  so  as  we  come  to  other 
illustrations  of  the  principle  in  later 
books. 

Questions. 

1.  Give  in  a  sentence  or  two  the 
story  of  Judges. 

2.  How  do  you  explain  the  spiritual 
decline  of  Israel  during  this  period? 

3.  Give  from  memory  a  spiritual  out- 
line of  the  book. 

4.  How  many  judges  are  named  in 
the  book? 

5.  What  reason  is  there  to  believe 
that  the  servitudes  mentioned  did  not 
always  extend  over  the  whole  of  Israel 
at  one  time  ? 

6.  How  does  divine  chronology  seem 
to  differ  from  the  human? 

7.  On  what  principle  only  can  we 
understand  the  meaning  of  the  seventy 
weeks  in  Daniel  9  ? 

8.  Apply  this  principle  to  the  ap- 
parent discrepancy  between  the  chro- 
nology in  Judges  and  Paul's  reference 
to  the  period. 

JOSHUA   TO  SHAMGAE 

Chapters    1-3 

I.  Judah's  Incomplete  Victory,  c.  i : 
1-20. 

After  the  death  of  Joshua  the  ques- 
tion of  which  tribe  should  lead  in  the 
subsequent  campaign  was  answered  by 
the  Lord  in  the  choice  of  Judah  (vv. 
I,  2),  which  was  in  accordance  with 
the  divine  prophecy  through  Jacob 
(Gen.    49:8).      Doubtless    the    inquiry 


144 


JUDGES 


1 :  21-3  :  30 


was  made  by  Urim  and  Thummim  on 
the  breastplate  of  the  high  priest,  to 
which   reference  was  made   in   Exodus. 

Judah  invites  the  co-operation  of 
Simeon  because  the  territory  of  the 
latter  was  contiguous  and  intermixed 
with  Judah  (v.  3). 

These  tribes  are  guilty  of  barbarity 
in  the  case  of  Adonibezek  (vv,  5-7), 
but  it  is  not  to  be  supposed  that  God 
commended  this  action.  It  was,  how- 
ever, in  accordance  with  the  warfare 
in  that  day,  and  even  the  heathen  king 
admitted  the  justification  of  the  act  in 
his  case.  . 

The  defeat  in  verse  19  is  explained 
not  by  the  lack  of  power  in  the  case  of 
Judah,  but   by  unbelief. 

2.  Similar  Experiences  of  the  Other 

Tribes,  vv.  21-36. 
Judah's  example  of  unbelief  is  fol- 
lowed by  all  the  tribes  named  in  the 
conclusion  of  this  chapter,  Benjamin, 
Ephraim  (the  house  of  Joseph),  Ma- 
nasseh,  Zebulun,  Asher  and  Naphtali. 
Note  particularly  verse  21  in  compari- 
son with  verse  8.  The  border  of  the 
two  tribes,  Judah  and  Benjamin,  seems 
to  have  run  through  Jerusalem,  and 
while  the  first  named  expelled  the 
heathen  from  their  part  of  the  city, 
the  latter  were  unable  to  do  so  and, 
this  city  did  not  fully  come  into  pos- 
session of  Israel  until  David's  time. 

3.  Divine  Warning,  c.  2: 1-5. 

The  Revised  Version  indicates  by  the 
definite  article  before  "angel,"  in  verse 
I,  that  He  who  came  from  Gilgal  to 
Bochim  to  warn  Israel  was  the  Angel 
of  the  Covenant,  who  appeared  in  hu- 
man form  as  the  Captain  of  the  Lord's 
host  to  Joshua.  In  other  words,  the 
Second  Person  of  the  Trinity.  It  was 
a  serious  indictment  He  laid  against 
them  and  an  awful  penalty  He  an- 
nounced (vv.  1-3).  No  wonder  the 
people  wept,  but  would  to  God  their 
sorrow  had  been  to  better  purpose. 
The  result  shows  how  temporary  it 
was  and  how  little  confidence  may  be 
put  in  tears  for  sin,  which  do  not  mean 
amendment  of  life. 

4.  The  Summary  of  the  Book,  vv.  6- 

23. 

We  called  attention  to  these  verses 
in  the  preceding  lesson  as  giving  an 
outline  of  the  whole  story  of  Judges. 
Verse  6-10  are  copied  from  Joshua  24, 
and  inserted  here  to  explain  the  warn- 
ing preceding.  The  following  verses 
should  be  read  with  care,  because  they 
give  the  key,  not  only  to  Judges,  but 
to  I  Samuel,  and  the  whole  of  this 
period  of  Israel  until  the  monarchy. 

In  explanation  of  verse  16  the  Bible 


Commentary  speaks  of  the  judges  as 
Goa's  vicegerents  in  the  government 
of  Israel,  He  Himself  being  the  su- 
preme ruler.  As  we  shall  see,  there 
was  no  regular  unbroken  succession  of 
judges,  but  individuals  prompted  by 
the  Spirit  of  God  were  from  time  to 
time  aroused  and  empowered  to  achieve 
deliverance.  I'hey  were  without  pomp 
or  emolument,  and  had  no  power  to 
make  laws.  In  a  special  sense,  how- 
ever, they  were  executors  of  the  law 
and  avengers  of  crimes,  especially  that 
of  idolatry. 

5.  Othniel,  the  First  Judge,  c.  3:1- 

II. 

After  enumerating  the  nations  left  in 
the  land  unconquered,  and  the  reason 
for  permitting  them  to  remain,  the 
story  takes  up  the  first  general  apos- 
tasy of  Israel  and  the  rule  of  the  first 
judge.  Notice  in  verses  1-4  the  inter- 
acting of  divine  sovereignty  and  hu- 
man responsibility.  We  have  seen  the 
reason  why  these  nations  were  not  ex- 
terminated from  the  human  point  of 
view  to  be  a  lack  of  faith,  but  from  the 
divine  point  of  view  there  was  an- 
other reason.  God  permits  these  na- 
tions to  remain,  as  a  school  for  Israel 
in  the  art  of  war  (v.  2),  and,  as  an 
instrument  for  their  discipline  in  di- 
vine things   (v.  4). 

From  intermarrying  with  these  na- 
tions the  Israelites  soon  came  to  serve 
their  gods  (vv.  6-7).  When  therefore 
they  turned  their  back  upon  Jehovah, 
He,  in  a  sense,  turned  His  back  upon 
them,  so  that  they  were  compelled  to 
serve  the  Mesopotamians  eight  years 
(v.  8).  Distress  followed  sin  and  re- 
pentance resulted  from  distress. 
Whereupon  God  raised  up  a  deliverer 
in  Othniel,  whose  history  has  been 
spoken  of  before  (vv.  9,  10).  No  de- 
tails are  given  of  this  war,  though  it 
must  have  been  a  serious  struggle. 
Othniel  is  victorious  and  rules  Israel 
in  peace  for  forty  years  (v.  11). 

6.  Ehud,  the  Second  Judge,  vv.  12- 

30. 

When  Israel  again  fell  into  sin,  God's 
scourge  against  them  was  the  Moabites, 
who  joined  their  earlier  enemies,  the 
Amorites  and  r\.malekites,  in  a  success- 
ful conquest  for  eighteen  years  (v.  14), 
when  distress  and  repentance  are 
again  followed  by  deliverance. 

It  makes  the  blood  run  cold  to  read 
what  Ehud  did,  but  we  must  remember 
that  he  was  not  a  murderer  but  a  war- 
rior, and  the  world  has  always  made  a 
distinction  between  these  two.  His 
act  was  not  one  of  personal  revenge, 
but  patriotic  and  religious  fervor. 
Moreover,    while    he   was    doing   God's 


3 :  314 : 1 


JUDGES 


145, 


service  in  the  general  sense  of  that 
teriii.  his  deed  is  nowhere  approved  in 
Scripture.  This  last  remark  suggests 
an  important  qualification,  to  whcih  at- 
tention has  been  called  before,  and 
which  should  be  applied  in  instances 
of  a  similar  character  in  the  Bible 
record.  Lange  calls  attention  to  the 
further  fact  that  a  shadow  seems 
to  hang  over  the  official  career  of  this 
man,  for  his  name  is  not  praised  in 
Israel,  neither  is  it  said  anywhere  that 
the  Spirit  of  the  Lord  was  upon  him, 
nor  that  he  judged  Israel.  These  omis- 
sions may  be  without  significance,  but 
are  they  not  noticeable? 

7.  Shamgar,  the  Third  Judge,  v.  31. 

The  notice  of  this  judgeship  is  brief 
and  limited  to  a  conflict  with  the  Phil- 
istines. The  ■  ox  goad"  with  which  he 
slew  600  men  is  as  an  implement  eight 
feet  long  and  about  six  inches  in  cir- 
cumference. At  one  end  it  has  a  sharp 
prong  for  driving  cattle,  and  at  an- 
other a  small  iron  paddle  for  remov- 
ing the  clay  which  encumbers  the  plow 
in  working.  Such  an  instrument 
wielded  by  a  strong  man  would  do 
great  execution. 

Questions. 

1.  What  tribe  takes  the  lead  after 
Joshua's  death? 

2.  What  heathen  people  inhabited 
Jerusalem  ? 

3.  Name  a  theophany  in  this  lesson. 

4.  What  illustration  of  divine  sov- 
ereignty and  human  responsibilil^y  does 
it  contain? 

5.  Do  you  know  the  location  of 
Mesopotamia? 

6.  Is  God  necessarily  responsible  for 
the  atrocities  named  in  this  lesson? 

7.  What  can  you  say  about  the  story 
of  Shamgar? 

THE  PEEIOD  OF  DEBOEAH 
Chapters  4-5 
I.  The  Servitude  to  Canaan,  c.  4. 

We  met  before  with  "Jabin  king  of 
Canaan,  that  reigned  in  Hazor"  (see 
Joshua  11),  but  this  seems  to  have 
been  a  second  of  the  name  who  built  a 
new  capitol  on  the  ruins  of  the  former 
one.  The  Israelites  failed  to  extermi- 
nate these  enemies  on  the  north,  who 
had  now  become  strong  enough  to  visit 
them  with  the  severest  oppression  they 
had  yet  experienced,  and  which  lasted 
twenty  years,   (v.  3). 

Deborah's  appearance  on  the  scene 
(v.  4)  is  remarkable,  who  stands  out 
uniquely  in  the  sacred  history  of  her 
nation.  There  was  no  predecessor  and 
no  successor  like  her.  The  palm  tree 
under    which    she    dwelt    (v.    5)    may 


mean  the  open-air  court  where  justice 
was  administered  during  her  judgeship. 

While  a  judge,  she  was  not  a  mili- 
tary leader,  hence  the  call  for  Barak 
to  rally  Naphtali  and  Zebulon  which 
were  in  proximity  to  the  enemy  and 
suffered  the  heaviest  oppression  (v.  6). 
This  was  not  her  call,  but  God's  call 
communicated  in  some  special  way  to 
her,  and  it  was  God,  and  not  Barak, 
who  was  to  deliver  the  enemy  into 
their  hands   (v.  7). 

Barak's  reply  may  not  have  been 
such  an  evidence  of  weakness  as  it  ap- 
pears, since  the  presence  of  the  proph- 
etess would  encourage  the  troops  and 
add  sanction  to  the  conflict  (v.  8). 
Nevertheless,  it  met  with  rebuke  (v. 
9)  and  an  ultimate  disappointment  very 
humiliating  to  a  conqueror. 

Notice  that  this  was  the  Lord's  battle, 
and  not  man's  (v.  15),  as  we  have 
seen  so  many  times  in  the  history  of 
Israel.  That  the  panic  was  caused  in 
a   supernatural  way  is   seen  in   chapter 


5  :  20. 


Jael's  Savage  Deed. 


No  apology  can  be  made  for  the  ac- 
tion of  Jael  the  Kenite  woman  of  vv. 
17-21.  Her  house  was  at  peace  with 
the  Canaanites.  She  had  invited  the 
fugitive  into  her  dwelling.  She  had 
given  him  the  special  protection  of  the 
women's  apartment,  always  sacred  to 
the  Oriental,  and  she  had  come  upon 
him  unawares  with  probably  one  of  the 
pins  with  which  the  tent  ropes  are 
fastened  to  the  ground.  She  was  the 
meanest  of  maddest  murderers. 

It  must  not  be  supposed  that  al- 
though her  action  was  foreknown  to 
God  it  was  sanctioned  by  Him ; 
neither  that  because  Deborah  praises 
it  in  her  song  (c.  5),  therefore  she  is 
pronouncing  a  eulogy  on  the  moral 
character  of  the  woman. 

The  following  is  the  manner  in 
which  The  Expositor's  Bible  refers  to 
it:  _ 

"Jael  is  no  blameless  heroine, 
neither  is  she  a  demon.  Deborah,  who 
imderstands  her,  reads  clearly  the  rapid 
thoughts,  the  swift  decision,  the  un- 
scrupulous act,  and  sees,  behind  all, 
the  purpose  of  serving  Israel.  The 
praise  of  Jael  is  therefore  with  knowl- 
edge, but  she  herself  would  not  have 
done  the  thing  she  praises. 

"Not  here  can  the  moral  be  found 
that  the  end  justifies  the  means,  or 
that  we  may  do  evil  with  good  intent, 
which  never  was  a  Bible  doctrine,  and 
never  can  be.  On  the  contrary,  we  find 
it  written  clearly  that  the  end  does 
not  justify  the  means. 

"Rightly  does  Christian  society  af- 
firm  that   a   human   being   in   any   ex- 


146 


JUDGES 


Chs.  5-8 


tremity  common  to  men,  is  to  be  suc- 
cored without  inquiry  whether  he  is 
good  or  bad. 

"Law  is  to  be  of  no  private,  sudden, 
unconsidered  administration.  Only  in 
the  most  solemn  and  orderly  way  is  the 
trial  of  the  worst  malefactor  to  be  gone 
about,  sentence  passed,  justice  exe- 
cuted. To  have  reached  this  under- 
standing of  law  with  regard  to  all  ac- 
cused and  suspected  persons  is  one  of 
the  great  gains  of  the  Christian  period. 

"We  need  not  look  for  anything  like 
the  ideal  of  justice  in  the  age  of  the 
Judges ;  deeds  were  done  then  and 
honestly  praised  which  we  must  con- 
demn. They  were  meant  to  bring 
about  good,  but  the  sum  of  human  vio- 
lence was  increased  by  them,  and  more 
work  made  for  the  reformer  of  after 
times." 

While  quoting  the  above  with  ap- 
proval, in  the  main,  yet  the  author 
feels  obliged  to  close  the  subject  by 
alluding  to  what  he  has  said  in  Syn- 
thetic B'ible  Studies  (page  40).  that 
these  are  questions  too  deep  for  his 
soul  to  fathom,  and  he  would  be  care- 
ful not  to  be  found  replying  against 
God. 
2.  Deborah's  Song,  c.  5. 

The  words  of  this  chapter  appear  in 
better  form  in  the  Revised  Version, 
where   they   are    arranged    as   poetry. 

The  song  begins  with  a  reference  to 
God's  interposition  on  behalf  of  His 
people  by  a  storm  (vv.  4.  S)-  Then  the 
condition  of  the  people  is  depicted  (yv. 
b,  7)  and  their  apostasy  from  God  (y. 
8).  This  latter  was  the  cause  of  their 
affliction   (same  verse). 

Praise  is  spoken  for  the  tribal  lead- 
ers and  especially  for  God  in  the  help 
rencered  in  extremity  (v.  9),  and  all 
the  great  and  wealthy  are  urged  to 
join  in  it  (vv.  10,  11). 

At  v.  12,  Deborah  bestirs  herself  to 
greater  flights  of  fancy,  and  Barak  is 
urged  to  parade  his  prisoners  in  tri- 
umph. Then  follows  an  account  of  the 
tribes  of  Israel  which  assisted  in  the 
conflict,  Ephraim,  who  dwelt  near  the 
Amalekites,  Benjamin,  Zebulon,  Issa- 
char.  Reuben  is  reproached  for  abid- 
ing among  the  sheepfolds,  and  Gad, 
Dan  and  Asher  for  not  leaving  their 
ships  to  assist  in  the  fight.  Zebulon 
and  Naphtali  are  again  especially  com- 
mended (vv.  14-18). 

The  battle  is  described.  Jabin  seems 
to  have  been  reinforced  by  other  kings, 
who  joined  him  without  any  money 
recompense  (v.  19).  The  storm  helped 
Israel,  swelling  the  river  so  that  the 
enemy  were  sunk  in  the  quicksands,  or 
washed  into  the  sea  (vv.  20,  21). 


The  story  of  Jael's  action  follows  in 
vv.  24-27.  "Butter"  in  v.  25  seems  to 
refer  to  curdled  milk.  From  Jael  a 
transition  is  made  to  the  mother  of 
Sisera,  the  Canaanitish  commander, 
who  is  looking  through  the  window 
wondering  why  her  son  is  so  long  in 
returning  from  the  battle.  Her  com- 
panions help  her  to  the  answer  by  sug- 
gesting that  the  victors  have  waited  to 
divide  the  prey   (vv.  28-30). 

The  song  concludes  with  an  invoca- 
tion to  Jehovah  in  v.  31. 

The  land  now  rested  for  forty  years. 

It  is  to  be  remembered  that  this  was 
a  song  of  Deborah,  and  not  a  song 
of  God.  The  record  of  the  song  is  in- 
spired by  God,  and  in  that  sense  is  part 
of  His  Word,  but  it  is  not  to  be  sup- 
posed that  the  Spirit  of  God  indicted  it, 
as  is  true  of  some  other  parts  of  Holy 
Writ. 

A  parallel  has  been  found  in  the 
history  of  Oliver  Cromwell,  in  whose 
letter  after  the  storming  of  Bristol  he 
ascribes  the  victory  to  God,  saying : 
"They  that  have  been  employed  in  this 
service  know  that  faith  and  prayer  ob- 
tained this  service  for  you.  God  hath 
put  the  sword  in  the  parliament's  hands 
for  the  terror  of  evil-does,  and  the 
praise  of  them  that  do  well." 

This  may  have  been  true,  and  yet 
God  should  not  be  held  accountable  for 
everything  that  Cromwell  did  or  said 
with  reference  to  that  action. 

Questions. 

1.  To  what  part  af  Canaan  is  our 
attention  called  in  this  lesson  ? 

2.  Which  tribes  seemed  to  have 
taken  the  lead  in  this  conflict? 

3.  Name  some  evidences  of  super- 
natural interposition. 

4.  Is  Jael's   action   justifiable? 

5.  Of  what  does  this  lesson  speak  as 
one  of  the  gains  of  Christian  teaching? 

6  Make  an  analysis  of  Deborah's 
song. 

7.  Where  does  inspiration  terminate 
in  this  case,  in  the  thoughts  of  Deborah 
or  in  the  record  of  her  thoughts? 

8.  Where  has  a  parallel  been  found 
in  modern  history? 

GIDEON  AND  THE  MIDIANITES 

Chapters   6-8 

The  old  story  of  sin  and  suffering  is 
repeated  after  the  death  of  Deborah. 

The  Midianites  occupied  territory 
on  the  south  and  east,  contiguous  to 
Moab,  and  were  wandering  herdsmen 
like  the  modern  Bedouins,  who,  in  con- 
nection with  the  Amalekites,  harassed 
Israel  at  every  opportunity  with  the 
results  indicated  in  c.  6 :  1-6. 


6 :  11-8 :  21 


JUDGES 


147 


God  sends  a  prophet  to  His  people 
in  this  case  before  He  sends  a  Saviour 
fvv.  7-10),  for  they  must  be  brought 
to  repentance  before  deliverance  can 
be  vouchsafed. 

1.  Gideon  Called,  c  6:11-24. 

"An  angel  of  the  Lord"  (v.  ii), 
should  read  "The  angel,"  for  the  con- 
text shows  this  to  be  another  manifes- 
tation of  the  Second  Person  of  the 
Trinity.  Study  the  context  for  evi- 
aences  of  this.  Observe  Gideon's  con- 
sciousness of  it,  the  angel's  assump- 
tion of  it  (vv.  14  and  i6),  and  its 
final  demonstration  (vv.  21-23).  Note 
Gideon's  modesty  and  diffidence  (v. 
15),  suggesting  Moses  at  the  burning 
bush.  His  request  for  a  sign  (v.  17)  is 
neither  wrong  nor  unreasonable  as  the 
event  shows.  Although  the  acceptance 
of  his  sacrifice  meant  the  acceptance 
of  himself  (v.  21),  yet  so  deep-seated 
is  fear  in  the  heart  because  of  sin 
(v.  22),  that  a  special  assurance  from 
Jehovah  is  needed  to  restore  his  peace 
after  he  has  become  conscious  of  the 
Divine  Presence   (v.  23). 

2.  The  Ensign  Raised,  c.  6:25-32. 

Immediately  upon  his  call  Gideon 
enters  upon  service  (v.  25).  The  "sec- 
ond bullock"  of  his  father  is  named 
probably  because  the  first  had  been 
stolen  by  the  enemy.  The  father  was 
an  idolator  like  all  the  rest,  it  would 
appear,  and  the  altar  on  his  ground 
may  have  been  one  for  public  use. 
Secrecy  is  necessary  in  destroying 
this  altar  (v.  27),  as  the  commotion 
following  evidences  (vv.  28-30). 
Joash's  defense  of  his  son  suggests 
Elijah  on  ivit.  Carmel  (i  Kings  18), 
and,  in  another  sense,  Gamaliel  before 
the  Sanhedrin  (Acts  5),  or  the  town 
clerk  at  Ephesus   (Acts  19). 

3.  The  Battle  Arrayed,  c.  6:32-40. 

"The  Spirit  of  the  Lord  came  upon 
Gideon"  (v.  34).  The  margin  of  the 
Revised  Version  says,  "The  Spirit  of 
the  Lord  clothed  Himself  with  Gid- 
eon," an  Old  Testament  way  of  speak- 
ing of  the  filling  of  the  Spirit  of  which 
the  New  Testament  so  often  speaks  in 
connection  with  Christian  experience 
(see  Eph.  5:18).  No  wonder  that 
Gideon  could  "do  exploits"  (Dan.  11: 
32),  under  such  circumstances.  This 
explains  the  gathering  of  the  people  to 
Gideon's  standard    (v.   35). 

And  yet  Gideon's  weak  faith  calls 
for  another  sign — two  of  them  indeed 
(vv.  36-39) — for  he  has  reached  a 
second  crisis  in  his  career,  and  God 
condescends  to  manifest  it  (vv.  38, 
40). 


4.  The  Victory  Won,  c.  7: 1-23. 

This  must  be  God's  victory  and  not 
man's,  therefore,  although  32,000  men 
(v.  3)  were  few  enough  against  an 
army  "as  grasshoppers  for  multitude" 
(c.  6:5),  they  must  be  reduced  still 
further.  For  the  first  test  (v.  3),  com- 
pare Deut.  20  :  8,  the  second  (vv.  4-7) 
was  unique.  Wandering  tribes  in 
Asia,  when  in  haste,  do  not  stoop  de- 
liberately on  their  knees  to  drink 
water,  but  only  bend  forward  to  bring 
their  hand  in  contact  with  the  stream, 
and  throw  up  the  water  rapidly  and 
with  great  expertness  into  their 
mouths.  The  Israelites  who  chose  to 
do  so  on  this  occasion  were  the  earn- 
est and  energetic  ones  fitted  for  the 
expedition  God  now  had  in  mind. 

What  a  trial  of  faith  to  attack  an 
overwhelming  force  with  only  300  men  ! 
No  wonder  Gideon  needed  another 
sign  to  reassure  him  for  the  engage- 
ment, which  God  now  vouchsafed  to 
him. 

Observe  the  expression  in  v.  9 : 
"Arise,  get  thee  down  unto  the  host." 
The  latter  were  in  the  valley  and  at- 
tention to  this  is  of  importance  to 
understand  something  of  what  follows. 
The  dream  and  its  interpretation  in 
their  effect  on  Gideon  require  no  ex- 
planation. They  were  God's  way  of 
animating  the  little  band  of  Israelites 
and  they  had  such  result. 

But  if  the  smallness  of  the  army  is 
astonishing,  what  shall  we  say  of  the 
foolishness  of  their  armament  (v.  16- 
18)?  Compare  i  Cor.  1:18-31.  The 
pitchers  concealed  the  lamps,  which 
were  what  we  call  torches,  and  being 
earthenware  were  easily  broken.  The 
300  men  were  divided  into  three  bands 
that  they  might  seem  to  be  surround- 
ing the  camp.  Suddenly,  in  the  dark- 
ness and  stillness  of  the  night,  a  loud 
echo  of  trumpets  is  heard,  followed  b> 
a  mighty  shout  from  every  side ;  a 
blaze  encircles  the  camp,  and  the 
sleepers  started  from  their  rest  and  su- 
pernaturally  laarmed  as  they  doubtless 
were,  run  tumultuously  hither  and 
thither,  not  knowing  friend  from  foe, 
and  soon  precipitately  flee  (vv.  19-22). 
"The  men  of  Israel"  who  pursued  after 
them,  were  either  the  10,000  or  the 
32,000  who  had  lingered  near  the  scene 
and  were  now  ready  to  join  in  the 
fight  when  everything  appeared  so 
hopeful. 

5.  The  Campaign  Extended,  c.  8:1- 
21. 

Verses  1-4  require  little  comment, 
but  should  not  be  passed  over  without 
observing  Gideon's  modesty  and  great- 
ness in  soothing  the  wounded  pride  of 


148 


JUDGES 


8 :  22-9  :59 


Ephraim  (compare  Prov.  15:1  and 
Phil.  2:4). 

"The  men  of  Succoth"  (v.  5)  and 
those  of  Penuel  (v.  8),  were  of  the 
tribe  of  Gad,  but  one  would  hardly 
think  they  were  of  Israel  at  all  by  the 
way  they  acted  in  this  case.  They 
were  afraid  of  the  Midianitish  kings, 
and  doubted  Gideon's  ability  to  over- 
come them.  Verse  14  shows  that  it 
was  the  chief  men  of  these  places  that 
had  treated  him  thus,  and  whom  he 
now  returns  to  punish.  "He  taught 
the  men"  (v.  16)  means  according  to 
the  margin  that  he  "threshed"  them. 
The  method  was  placing  thorns  and 
briers  on  the  naked  body  and  pressing 
them  down  by  heavy  implements  of 
some  kind.  Cruel  torture,  but  we  can 
say  nothing  more  about  it  than  in  the 
cases  of  cruelty  mentioned  earlier. 

The  Midianitish  kings  had  slain 
Gideons  brothers  (vv.  18,  19),  and  it 
was  his  duty  as  nearest  of  kin  to  take 
requital,  although  he  offered  the  honor 
to  his  son  (v.  20).  Jether  failing  in 
the  premises,  Gideon  acted  the  part 
(v.  21). 

6.  End  of  Gideon's  Life,  c.  8:22-32. 

The  tribes  would  have  made  Gideon 
king  (v.  22)  had  not  the  latter  showed 
his  loyalty  to  God,  and  to  them  also 
by  Qeclining  the  offer  (v.  23).  He 
would  be  judge,  but  Jehovah  must  be 
King.  And  yet  he  made  a  mistake, 
though  not  intentionally  perhaps,  in 
what  follows  (v.  24-27).  In  other 
words,  there  seems  no  reason  to  be- 
lieve that  he  had  idolatry  in  view  in 
what  he  did,  although  after  his  de- 
cease it  worked  that  way  (v.  33). 
What  he  had  in  mind  apparently  was 
an  ephod  for  his  use  as  a  civil  magis- 
trate as  in  David's  case  later  (i  Chron. 


15:27)- 


Questions. 


1.  Where  were  the  Midianites  lo- 
cated with   reference  to   Israel? 

2.  How  many  signs  in  all  does  God 
grant  Gideon  ? 

3.  To  what  tribe  did  "the  men  of 
Succoth"  belong? 

4.  Give  two  or  three  illustrations  of 
Gideon's  modesty. 

5.  How  long  did  he  judge  Israel? 

GIDEON  TO  JAIR 

Chapters  9-10:  5 

I.  Abimelech's    Usurpation,    c.    9: 
1-6. 

The  close  of  the  last  lesson  shows 
idolatry  creeping  into  Israel,  the  fruit 
of  which  is  reaped  in  the  years  fol- 
lowing.    God  is   forgotten  and  Gideon 


also  (8:34,  3S),  the  meaning  of  the 
last  verse  being  interpreted  by  the 
story  of  Abimelech. 

This  Abimelech  fraternized  with  his 
nearest  of  kin,  the  relatives  of  his 
mother's  side  (vv.  1-3),  a  striking  in- 
stance, as  one  says,  of  the  evils  of 
polygamy,  where  one  son  of  a  father 
has  connections  and  interests  totally 
alien  to  his  brethren.  Contrast  the 
verses  just  alluded  to  with  8 :  22,  23 
and  observe  the  difference  in  spirit 
and  motive  between  father  and  son. 

What  is  meant  by  the  allusion  to  the 
"one  stone"  in  v.  5  on  which  Abime- 
lech slew  his  brothers,  it  is  difficult 
to  say.  Some  think  he  dashed  them 
from  one  rock,  and  others  that  the 
stone  was  the  pagan  altar  on  which 
their  lives  were  sacrificed. 

2.  Jotham's  Parable,  c.  9:7-21. 

The  reason  Jotham,  the  youngest  son 
of  Gideon,  was  spared  from  the  gen- 
eral slaughter  is  given  in  v.  5.  The 
spot  chosen  for  his  proclamation  was 
the  public  place  of  Shechem,  and  "the 
parable  drawn  from  the  rivalry  of  the 
various  trees  was  appropriate  to  the 
foliage  in  the  valley  below."  With  a 
little  exertion  of  voice  it  is  said  he 
could   easily   be  heard   in   the   city. 

Someone  may  ask  an  explanation  of 
V.  13,  and  in  what  sense  wine  could 
be  said  to  "cheer"  God  ?  Jotham  not 
being  present  to  explain  the  expression, 
we  are  at  a  loss,  for  it  is  not  God  who 
is  here  speaking,  but  man,  whose  word 
God  is  causing  to  be  recorded.  Wine 
was  sometimes  used  in  sacrifices  as 
was  oil.  The  latter  is  said  to  "honor" 
God  (v.  9),  and  perhaps  in  the  same 
sense  it  is  meant  that  wine  cheered 
Him. 

Note  the  malediction  Jotham  pro- 
nounces on  Abimelech  and  Shechem  (v. 
20),  and  the  fulfillment  we  reach  at  the 
close  of  chapter  9.  Thus  would  it  ap- 
pear that  Jotham  was  in  this  case  a 
prophet  and  minister  of  God. 

3.  Gaal's  Conspiracy,  c.  9:22-49. 

The  combination  of  Abimelech's 
usurpation  and  Shechem's  idolatry  did 
not  work  well,  for  by  and  by  God  sent 
a  judgment  upon  them  (vv.  22-25). 
Gaal,  who,  some  think,  represented  the 
original  Canaanites  of  the  locality,  took 
advantage  of  the  feeling  against  Abime- 
lech and  raised  an  insurrection  (vv. 
26-29).  Zebul,  the  ruler  of  the  city, 
is  loyal,  and  informs  on  him  (vv.  30- 
33)  with  the  result  following  (vv.  34- 
40).  Subsequently  Shechem  itself  is 
destroyed  (vv.  41-45),  and  the  people 
who  took  refuge  in  the  stronghold  con- 
sumed with  fire   (vv.  46-49). 


9:50-11:40 


JUDGES 


149 


4.  Abimelech's  Death,  c.  9:50-57- 

A  subsequent  campaign  against  The- 
bez,  now  called  Tubas,  was  not  so  suc- 
cessful (vv.  50-55),  and  Abimelech  like 
Sisera,  came  to  his  end  at  the  hand  of  a 
woman.  Thus  his  evil  deeds  met  their 
reward   (56-57). 

5.  The  Judgeships  of  Tola  and  Jair, 

c.  10:1-5. 

Not  much  is  said  about  these  two 
judges,  and  yet  together  they  ruled 
forty-five  years.  As  foreign  aggres- 
sion is  not  spoken  of,  the  probability 
is  that  the  "defense"  or  saving  of  Is- 
rael referred  to  was  from  internal  dis- 
sension of  usurpation  like  that  of 
Abimelech.  For  this  cause  they  have 
sometimes  been  called  "civil"  judges. 

Something  of  the  magnificence  of  the 
second  of  the  two  may  be  gathered 
from  v.  4.  To  ride  on  an  ass  is  char- 
acteristic of  royalty  in  those  times,  and 
if  each  of  these  sons  did  that,  and  each 
had  his  own  city  to  rule,  Jair's  pos- 
sessions were  extensive.  "Havoth- 
jair,"  interpreted,  means  "the  towns  of 
Jair." 

It  will  be  interesting  to  compare 
Num.  32  :  41,  Deut.  3  :  14  and  i  Chron, 
2  :  22  for  the  story  of  an  earlier  Jair, 
but  although  the  two  have  points  of 
unusual  similarity  they  were  evidently 
different  persons. 

Questions. 

1.  What  is  the  spiritual  condition  of 
Israel  following  Gideon's  death? 

2.  Give  the  history  of  Abimelech's 
rise  to  power. 

3.  Recite  Jotham's  parable  and  give 
its  application. 

4.  What  shows  Jotham  to  have  been 
a  prophet? 

5.  Give  the  history  of  Shechem's  de- 
struction. 

6.  With  what  earlier  military  cap- 
tain may  Abimelech  be  compared  in  his 
death  ? 

7.  What  characteristic  has  sometimes 
been  given  the  judgeships  of  Tola  and 
Jair,  and  why? 

8.  What  is  the  meaning  of  "Havoth- 
jair"  ? 

9.  Have  you  compared  the  histories 
of  the  two  Jairs? 

JEPHTHAH  AND  HIS  VOW 

Chapters  10:  6-12:  7 

I.  Oppression  East  and  West,  lo: 
6-18. 

The  story  of  these  verses  suggests 
that  preceding  the  deliverance  of  Gid- 
eon's time  (chapter  6).  There  seem, 
indeed,  to  have  been  no  such  wide- 
spread  idolatry   and   iniquity   in   Israel 


before,  and  for  18  years  the  nation 
suffered  at  the  hands  of  the  Ammonites 
on  the  east  and  the  Philistines  on  the 
west  (v.  8).  rhe  Ammonites  were  very 
bold  and  pressed  their  conquests  across 
the  Jordan  (v.  9). 

The  repentance  of  Israel  (v.  10) 
seems  to  have  been  genuine  for  there 
is  no  cloaking  of  their  sin,  and  yet  Je- 
hovah would  put  in  the  plow  deeper 
(vv.  11-14).  Just  how  the  communica- 
tion of  these  verses  was  made  the 
record  says  not.  It  may  have  been 
gathered  in  substance  from  the  provi- 
dences in  the  case,  or  it  may  have  come 
directly  through  the  high  priest ;  prob- 
ably the  latter.  Nevertheless,  when 
they  are  ripe  for  mercy  the  mercy 
comes  (vv.  15-16).  The  ripeness  is 
shown  in  their  putting  away  sin,  and 
making  their  backs  bare  for  the  pun- 
ishment, whatever  it  may  be,  "Do  any- 
thing you  will  to  us,  O  Lord,  but  send 
deliverance."  When  the  sinner  in  the 
present  dispensation  gets  into  this  place 
of  surrender,  help  through  Christ  is 
not  long  delayed.  Compare  the  close 
of  Romans  7  with  the  opening  verses 
of  the  next  chapter  in  that  epistle. 

2.  Jephthah  the   Deliverer,   11:  i- 
II. 

Jephthah  was  low-born  and  had  a 
hard  time  of  it  (vv.  1-3).  He  was  at 
the  head  of  a  band  of  outlaws,  with  a 
history  not  unlike  David  at  one  time; 
but  he  was  a  gallant  leader  and  his  in- 
nings have  come  at  last  (vv.  4-1 1). 
Notice  that  Jephthah  was  not  without 
a  k:  .wledge  of  God  as  shown  in  verses 
9  and  II,  so  that  with  all  his  roving 
habits  and  his  life  of  plundering  on  his 
enemies,  the  Ammonites  perhaps,  he 
may  have  been  more  godly  and  loyal 
than  the  people  who  cast  him  out. 

3.  The  Ambassage  to  Ammon,  11: 

12-28. 

The  record  of  these  verses  is  self- 
explanatory,  and  is  noticeable,  first,  for 
Ammon's  false  assumption  based  on  an 
untrue  interpretation  of  history  (w. 
12,  13)  ;  second,  Jephthah's  acquaint- 
ance with  Israel's  past,  pointing  to  the 
accuracy  with  which  the  records  were 
kept,  notwithstanding  the  long  period 
of  turmoil  since  Moses's  day  (vv.  14- 
22)  r  and  third,  his  abounding  faith  in 
Jehovah's  power  in  the  premises  (vv. 
23-27). 

4.  Jephthah's  Vow,  11:29-40. 

The  vow  of  Jephthah  is  celebrated  for 
its  awfulness  and,  like  others,  we  have 
tried  to  explain  it  in  some  other  than 
its  literal  sense,  but  the  effort  has  not 
brought  satisfaction.  We  can  under- 
stand why  he  made  it,  because  it  was 


150 


JUDGES 


12:1-14:1 


a  custom  with  heathen  chieftains  on 
the  eve  of  battle  to  promise  their  gods 
oblations  or  booty ;  and  also  because 
vows  were  practiced  by  the  Israelites 
and  approved  of  God,  as  we  saw  in 
Leviticus  2-]  and  other  scriptures,  al- 
though, of  course,  not  vows  of  this 
kind.  Jephthah  lived  beyond  the  Jor- 
Qan,  far  from  the  tabernacle,  and  on 
the  borders  of  a  heathen  country,  where 
human  sacrifices  were  common.  It 
was,  too,  a  time  of  great  spiritual  de- 
clension in  Israel.  All  these  things 
are  to  be  considered,  and  yet  why  did 
he  do  it,  and  why  did  God  permit  it, 
abhorrent  to  rlim  as  it  must  have  been, 
if  it  absolutely  occurred  ?  We  might 
as  well  ask  the  old  question.  Why  did 
God  permit  sin  ?  We  can  say  nothing 
in  answer,  but  simply  wait.  There  are 
many  mysteries  to  try  our  faith  and 
patience.  One  thing  is  certain,  it  fur- 
nishes an  awful  lesson  against  rash  and 
hasty  vows. 

It  is  but  just  to  add  that  the  other 
view  of  this  matter  is  that  Jephthah 
consecrates  his  daughter  to  a  life  of 
virginal  service.  This  indeed  would 
have  been  a  serious  sacrifice  to  him  as 
it  ended  his  hopes  as  the  head  of  his 
line,  inasmuch  as  she  was  his  only  child. 
It  also  deprived  her  of  the  crown  of 
motherhood.  Verses  39  and  40  are 
thought  to  offer  justification  of  this 
latter  view. 

5.    Close  of  Jephthah's  Career,  12: 

1-7. 

Ephraim  shows  the  same  jealous 
spirit  in  this  case  as  in  the  earlier  time 
of  Gideon.  They  wanted  the  glory 
without  earning  it,  and,  although 
Jephthah  dealt  with  them  almost  as 
tactfully  as  his  predecessor,  the  issue 
was  different  (vv.  1-3). 

Verse  6  shows  the  test  by  which  the 
escaping  Ephraimite  was  discovered. 
"Shibboleth"  means  a  stream,  and 
"sibboleth"  a  burden.  The  appropri- 
ateness in  the  demand  that  they  pro- 
nounce the  first  word  is  that  they  were 
trying  to  pass  the  fords  of  Jordan.  The 
Ephraimites  had  a  dialect  peculiarity 
that  identified  them  anywhere. 

Questions, 

1.  How  long  was  Israel  in  bondage 
at  this  time  and  to  what  peoples? 

2.  How  does  she  testify  her  sincere 
repentance  ? 

3.  Have  you  examined  the  passages 
in  Romans? 

4.  Give  the  early  history  of  Jephthah. 

5.  Give  evidences  of  his  reverence 
for  Jehovah. 

6.  Give  the  story  of  Jephthah's  de- 
bate with  Ammon. 

7.  Give  the  story  of  his  vow. 


8.  Give  the  story  of  the  word  "shib- 
boleth." 

SAMSON  THE  NAZARITE 

Chapters  13-16 

The  close  of  chapter  12  furnishes  the 
history  of  three  other  civil  judges,  and 
then  we  reach  that  of  another  war- 
rior as  picturesque  as  Gideon  or 
Jephthah.  And  Sampson's  life  is  so 
full  of  inconsistencies  and  mysteries 
considered  from  the  divine  standpoint, 
that  again  we  can  only  wait  the  ex- 
planations until  we  shall  know  as  we 
are  known. 

1.  The  Promised  Son,  c.  13. 

Here  is  another  theophany  for  "the 
angel  of  the  Lord"  is  none  other  than 
Jehovah — Jesus. 

The  beginning  of  this  captivity  to 
the  Philistines  is  recorded  in  chapter 
10 :  6,  apparently,  when  the  historian 
digresses  to  speak  of  the  probably 
simultaneous  captivity  to  the  Ammo- 
nites on  the  east  and  here  returns  to 
the  south  again. 

"Zorah"  (v,  2)  was  in  the  tribe  of 
Dan  on  the  border  of  Judah,  and  hence 
approximate  to  the  Philistine  country. 
For  the  law  of  the  Nazarite,  compare 
Numbers  6.  Manoah  and  his  wife  were 
of  faith  and  piety  remarkable  for  these 
times,  as  illustrated  in  the  former's 
prayer  (v.  8).  Verse  16  identifies  the 
angel  with  Jehovah.  The  word  "secret" 
(v.  18)  is,  in  the  revised  version, 
"wonderful,"  and  harmonizes  with  the 
name  of  Christ  in  Isa.  9 :  6.  "Won- 
drously"  (v.  19)   is  the  same  word. 

The  angel's  words  (v.  16)  are  similar 
to  those  of  our  Lord  in  Matthew  19: 
17,  and  spoken  for  the  same  reason, 
viz :  to  instruct  Manoah  that  the 
viands  must  be  ottered,  not  to  a  human 
prophet  or  an  ordinary  angel,  but  to 
the   Lord   Himself. 

While  both  husband  and  wife  had 
faith,  the  latter  seemed  to  possess  the 
better  spiritual  understanding,  as 
judged  by  vv.  22,  23.  She  was  able  to 
draw  a  logical  inference,  and  her 
words   offer   a   suggestive 

Text  for  a  Gospel  Sermon 

on  "God's  Love — Proven  by  His  Work." 
His  manifestation  in  the  flesh  of  Jesus 
Christ,  His  sacrifice  and  resurrection 
from  the  dead,  and  His  revelations  in 
the  written  Word,  to  follow  the  outline 
of  v.  23,  are  all  so  many  evidences  of 
His  purpose  to  eternally  save  them  that 
believe. 

2.  Sweet  from  the  Strong,  c.  14. 

The  key  to  this  chapter  has  been  put 
thus :   "Jehovah  by  retributive  proceed- 


Chs.  15, 16 


JUDGES 


151 


ings,  was  about  to  destroy  the  Philis- 
tine power,  and  the  means  he  chose 
was  not  an  army  but  the  miraculous 
prowess  of  this  single-handed  cham- 
pion. In  such  circumstances  the  pro- 
vocation to  hostilities  could  only  spring 
out  of  a  private  quarrel,  and  this  mar- 
riage seems  to  have  been  suggested  to 
Samson  as  the  way  to  bring  it  about." 
See  V.  4  as  authority  for  this  line  of 
thought. 

In  the  East  parents  negotiated  the 
marriages  of  their  sons,  and  the  Is- 
raelites were  not  commanded  against 
intermarrying  with  the  Philistines  as 
they  were  not  of  the  accursed  nations. 

It  may  not  be  that  Samson  loved  this 
woman  so  much,  as  that  he  found  her 
well-suited  for  his  purpose,  which  may 
explain  the  last  clause  of  v.  3. 

Observe  that  it  was  by  the  Spirit  of 
the  Lord,  i.  e.,  through  superhuman 
courage  and  strength,  he  was  enabled 
to  slay  the  lion  (v.  6),  an  incidental 
circumstance  by  which  with  others  of 
the  kind,  he  was  gradually  trained  to 
trust  in  God  for  greater  and  more 
public  work. 

The  bees  are  clean  creatures,  and 
time  enough  must  have  elapsed  for  the 
sun  and  the  birds  of  prey  to  have  put 
the  lion's  carcas  in  fit  condition  for 
their  use  (vv.  8,  9).  The  thirty  com- 
panions (v.  11)  were  to  honor  Samson, 
and  yet  the  outcome  shows  that  they 
were  there  with  ulterior  motives  also. 
"Sheets"  (v.  12)  means  linen  garments. 
"If  ye  had  not  plowed  with  my  heifer" 
(v.  18)  means  if  ye  had  not  used  my 
wife  to  deceive  me.  There  must  have 
been  some  reason  why  Samson  went  to 
Ashkelon  (v.  19),  and  it  is  thought  the 
men  of  that  city  were  particularly  hos- 
tile to  Israel.  Verse  20,  campared  with 
the  first  two  verses  of  the  next  chapter, 
indicates  base  treachery  to  Samson, 
which  might  well  arouse  just  resent- 
ment. 

3.    The  Hill  of  the  Jawbone,  c.  15. 

Samson  now  feels  that  he  has  a  rea- 
son for  revenge  (v.  3),  which  (with  as- 
sistance perhaps)  he  executes  in  vv.  4, 
5.  The  margin  of  the  Revised  Version 
translates  "foxes"  by  jackals,  a  cross 
between  a  wolf  and  a  fox,  which  prowl 
in  packs.  Two  of  these  were  tied  to- 
gether, tail  by  tail,  a  slow  fire  brand 
being  fastened  between  each  pair.  The 
brand  lighted,  they  were  started  down 
the  hillside  into  cornfields,  and,  of 
course,  nothing  could  stop  them  as  they 
ran  widely  here  and  there. 

The  remainder  of  the  chapter  calls 
for  little  explanation,  except  to  say 
that  the  slaughter  accomplished  by  the 
jawbone   of   the   ass   must   have   been. 


like    the    breaking    of    the    cords    that 
bound  Samson,  a  supernatural  act. 

4.    The  Pillars  of  the  Temple,  c.  16. 

The  event  at  Gaza  is  discreditable  to 
Samson  both  on  account  of  his  sinful 
conduct  and  the  careless  exposure  of 
his  life  to  his  enemies,  but  God  is  still 
pleased  to  continue  His  power  toward 
him   (v.  a)-      . 

The  event  with  Delilah  is  equally  dis- 
creditable and  he  pays  the  penalty  for 
it  (v.  21).  Of  course  Samson's 
strength  did  not  lie  in  his  hair,  but  in 
God  (v.  17),  and  in  the  consecration  of 
his  life  to  Him  as  symbolized  by  the 
growth  of  his  hair.  He  broke  his 
Nazarite  vow  by  cutting  it  and  in  that 
sense  cut  himself  off  from  God.  'The 
loss  of  spiritual  power  to  the  Christian 
is  always  accompanied  by  grinding  in 
the   prison-house   of   sin. 

But  how  merciful  God  was  to  Sam- 
son that  on  his  repentance,  as  evi- 
denced in  the  growth  of  his  hair  again. 
He  should  have  vouchsafed  power  to 
Him  once  more,  albeit  it  was  to  use 
him  further  as  an  executioner  (vv.  22- 
30).  It  is  important  to  bear  this  latter 
point  in  mind,  to  relieve  Samson  of  the 
charge  of  suicide.  He  put  forth  his 
strength  against  the  pillars  of  the  tem- 
ple in  the  exercise  of  his  ofiice  as  a 
public  magistrate,  and  his  death  was 
that  of  a  martyr  to  his  country's  cause. 
His  prayer  was  doubtless  a  silent  one, 
but  the  fact  that  God  revealed  it  and 
caused  it  to  be  recorded  is  an  evidence 
that  it  was  heard  and  approved. 

As  we  dwell  on  the  biographies  of 
these  judges,  so  reprehensible,  and  yet 
so  used  of  God,  we  see  the  great  dis- 
tinction between  a  holy  life  and  simply 
power  for  service.  'There  are  Chris- 
tians seeking  the  latter  who  appear  in- 
different to  the  former,  but  for  the 
individual  in  eternity  it  is  the  former 
that  counts  and  not  the  latter.  God 
may  use  any  man,  but  it  is  only  the 
holy  man  who  seeks  to  do  His  will  who 
pleases  Him.  Let  our  ambition  be  not 
to  do  great  things  so  much  as  to  be 
acceptable  to  Christ  when  He  comes 
(2  Cor.  5:9).  Samson,  like  Jephthah, 
is  honored  for  his  faith  in  God  (Heb. 
II  :  32),  and  it  was  great,  but  he  could 
never  be  honored  for  anything  else. 

Questions. 

1.  Name  the  three  judges  referred 
to  in  the  close  of  chapter  12. 

2.  Define  the  law  of  the  Nazarite, 

3.  Quote    Isaiah   9  :  6. 

4.  Quote  Matthew  19:17  and  ex- 
plain it. 

5.  Quote  Judges  13:23  and  expound 
it,  giving  topics  and  divisions. 

6.  State  the  key  to  chapter  14. 


152 


JUDGES 


Chs.  17-21 


7.  What  is  the  meaning  of  "sheets" 
in   14:12? 

8.  Describe  the  burning  of  the  Philis- 
tine   cornfields. 

9.  Where  lay  Samson's  strength? 

10.  Was   Samson  a  suicide? 

11.  Which  is  preferable,  and  why, 
power  for  service  or  a  holy  life? 

12.  Quote  2  Cor.  5  :  9. 

APPENDIX  TO  THE  BOOK 

Chapters  17-21 

The  chapters  concluding  the  book, 
give  in  detail  certain  incidents  at  vari- 
ous periods  during  the  preceding  his- 
tory, when  the  whole  nation  was  dis- 
ordered and  corrupt,  and  "every  man 
did  that  which  was  right  in  his  own 
eyes." 

1.  A  Man-made  Priest,  c.  17. 

Chapter  17  tells  of  Micah  who  es- 
tablished a  sanctuary  of  his  own  in 
imitation  of  the  tabernacle.  Of  course 
it  was  contrary  to  the  law  and  evinced 
ignorance  and  superstition,  although 
the  motive  may  not  have  been  bad. 

2.  Origin  of  the  City  of  Dan,  c.  16. 

Chapter  18  carries  the  story  further 
and  shows  how  Micah  lost  his  taber- 
nacle, and  his  priest  obtained  a  broad- 
er field.  The  Danites  wanted  more  ter- 
ritory and  dispatched  five  men  to  search 
out  a  good  place  (vv.  i,  2).  By  acci- 
dent they  discovered  Micah's  self-made 
"priest"  and  sought  counsel  of  him, 
which  was  as  ambiguotis  as  the  heathen 
oracles  (vv.  3-6).  Nevertheless  they 
come  to  a  town  called  Laish,  which 
seems  a  desirable  and  easy  prey,  and 
which  they  persuade  the  men  of  war 
of  their  tribe  to  advance  upon  (vv.  7- 
12).  Passing  through  Micah's  town 
on  their  errand,  they  impress  his  priest 
into  their  service  (13-21),  and,  al- 
though Micah  anc?  his  fellow  towns- 
men pursue  them,  it  is  without  avail 
(vv.  22-26).  They  overcome  Laish  at 
the  end,  build  their  city  there  and  call 
it  Dan.  They  also  continue  their  idola- 
trous worship  introduced  by  Micah's 
priest,  down  to  the  captivity  (vv.  27- 
31). 

3.  An  Awful  Deed  and  an  Awful 

Retribution,  cc.  19-21. 

Chapters  19  to  21  tell  an  awful  story 
of  lust,  civil  war  and  pillage  fearfully 
illustrative  of  a  world  without  God. 

A  Levite,  after  the  manner  of  those 
days,  married  a  secondary  wife  who 
proved  unfaithful.  Returning  to  her 
father's  house  at  Bethlehem,  he  fol- 
lowed her  to  persuade  her  to  come 
back  (19:  1-4).     After  a  few  days  they 


start  on  their  journey  accompanied  by 
a  servant,  lodging  the  first  night  at 
Gibeah  (19:5-21).  Here  wicked  men 
abuse  the  concubine  tmtil  she  dies  ;  her 
husband,  his  servant  and  his  host  acting 
so  discreditably  as  to  be  almost  unbe- 
lievable, were  it  not  for  the  sacred  rec- 
ord of  the  fact  (19:  22-28). 

Subsequently  her  hvisband  took  a  re- 
markable way  of  obtaining  redress, 
explicable  only  on  the  absence  of  regu- 
lar government  among  the  tribes.  He 
divided  the  corpse  into  12  pieces  and 
distributed  them  with  the  story  of  the 
wrong  among  all  the  tribes,  so  that  the 
latter  came  together  saying :  "There 
was  no  such  deed  done  nor  seen  from 
the  day  that  the  children  of  Israel  came 
up  out  of  the  land  of  Egypt  unto  this 
day ;  consider  of  it,  take  advice,  and 
speak  your  minds"    (19:29,  30). 

The  result  was  a  conference  of  the 
tribes  at  Mizpeh  (20:1).  The  phrase 
"unto  the  Lord"  is  possibly  explained 
by  the  circumstance  that  Mizpeh  was 
near  Shiloh,  the  place  of  the  tabernacle, 
and  that  the  leaders  went  there  to  con- 
sult Jehovah,  if  haply  He  would  reveal 
His  mind  at  this  crisis,  through  the 
high  priest. 

The  Levite  is  now  given  an  oppor- 
tunity to  state  his  case  formally,  in 
which  he  inferentially  lodges  a  com- 
plaint against  the  whole  tribe  of  Ben- 
jamin, as  Gibeah  was  in  its  territory 
(20:4-7). 

The  decision  is  to  punish  that  city 
(20:8-11),  but  first  to  demand  that 
the  perpetrators  of  the  crime  be  sur- 
rendered for  execution,  which  Benja- 
min, through  pride  or  some  other  rea- 
son, refuses  to  do  (20:12-13),  Inter- 
necine war  follows,  in  which  the  Ben- 
jamites  are  at  first  successful,  but  in 
the  end  succumb  to  the  greater  numbers 
ana  the  strategy  of  the  united  tribes 
(20 :  14-48). 

Humbling  Experiences   and   Their 
Cause. 

But  why,  if  the  united  tribes  asked 
counsel  of  the  Lord,  and  acted  on  it 
were  they  so  unsuccessful  at  first,  and 
why  did  they  suffer  so  heavily?  Per- 
haps they  did  not  seek  it  early  enough. 
Their  own  plans  seem  to  have  been 
formed  first,  and  all  they  sought  of  the 
Lord  was  to  name  their  leader  (20: 
18).  It  was  their  disasters  that  seemed 
to  bring  them  to  their  senses  and  to  the 
Lord,  in  real  earnestness,  and  then  the 
tables  were  turned  (20  :  26-28). 

It  is  notable  that  Phineas,  the  grand- 
son of  Aaron,  was  their  high  priest, 
indicating  the  time  to  be  not  long  after 
Joshua's  death. 


1:1-2:  23 


JUDGES-RUTH 


153 


Folly  upon  Folly. 

All  that  was  left  of  Benjamin  was 
6oo  men  (20:47),  for  it  appears  that 
all  the  women  and  children  were  slain. 
Mow,  the  other  tribes  had  sworn  that 
they  would  not  give  their  daughters  to 
the  Benjamites  for  wives,  and  the  re- 
sult was  that  the  whole  of  that  tribe 
was  likely  to  become  extinct — another 
illustration  of  a  rash  vow. 

Ashamed  of  their  folly,  they  repent- 
ed of  it,  but  not  to  the  extent  of  tak- 
ing back  their  vows  (21  :  1-8).  Instead 
of  this,  having  discovered  that  none  of 
the  men  of  Jabesh-gilead  had  gathered 
to  the  battle,  they  determined  to  de- 
stroy its  inhabitants,  with  the  exception 
of  the  unmarried  women,  and  give  the 
latter  to  the  Benjamites   (21:8-15). 

But  there  were  not  enough  of  these 
to  suffice.  Therefore,  they  decided 
upon  the  expedient  of  permitting  200 
more  to   be   stolen  by   the   Benjamites 


from  the  other  tribes  under  the  circum- 
stances narrated  in  chapter  21  :  16-23. 
No  wonder  the  book  closes  with  the 
refrain  heard  several  times  before,  "In 
those  days  there  was  no  King  in  Israel ; 
every  man  did  that  which  was  right  in 
his  own  eyes." 

Questions. 

1.  What   designation   might  be   given 
to  the  closing  chapters  of  the  book? 

2.  Did  these  events  come  presumably 
after  the   last   judgship,    or   before? 

3.  State    the    history    of    the    city    of 
Dan. 

4.  What  was  the  occasion  of  the  war 
between  Benjamin  and  the  other  tribes? 

f.  What   means   were   taken   to    per- 
petuate Benjamin .'' 

6.  How  is  the  disorder  in  Israel  ex- 
plained ? 

7.  Was  a  divine  or  human  king  re- 
quired the  more? 


EUTH 


BACK  TO  THE  HOMELAND 
Chapters  1-2 

Chapter  i. 

This  beautiful  story  is  an  event  oc- 
curring during  the  Judges  (c.  i  :  i),  but 
separated  from  the  former  to  give 
prominence  to  the  genealogical  record 
with  which  it  concludes  (c.  4:18-22), 
showing  Ruth  an  ancestress  of  David, 
and   hence   of  Jesus   Christ. 

The  story  is  so  simply  told  as  to 
render  necessary  but  the  briefest  com- 
ments. 

Elimelech  and  his  family  are  called 
"Ephrathites  of  Bethlehem-judah"  (c. 
I  :  2)  for  the  reason  that  Ephrath  was 
originally  the  name  of  Bethlehem  (Gen. 
35  :  19  ;  48  :  7  ;  Mic.  5:2),  and  also  be- 
cause there  was  a  Bethlehem  in  Zebulun 
as  well  as  Judah  (Joshua  19:  15). 

The  marrying  of  Moabitish  women 
by  the  sons  of  Elimelech  was  contrary 
to  the  Mosaic  law  (Deut.  7:3;  23:3), 
but  such  disobedience  was  common  ia 
those  times,  as  we  have  seen. 

Why  Naomi  should  not  have  en- 
couraged her  daughters-in-law  to  return 
with  her  (v.  8)  is  explained  by  the 
thought  that  they  would  fare  better  in 
material  things  in  their  own  land  and 
among  their  own  people.  Her  piety 
was  not  of  the  depth  to  make  her  feel 
that  the  spiritual  benefits  of  Israel 
would  offset  these  advantages. 

The  utterances  of  Naomi  in  verses 
11-13    are    explained    by    the    ancient 


custom  (Gen.  38:11),  sanctioned  by 
the  law  of  Moses.  (Deut.  25:5),  re- 
quiring a  younger  son  to  marry  the 
widow  of  a  deceased  brother. 

Naomi  seems  not  to  have  been  a 
cheerful  person  (vv.  13,  20,  21),  but 
were  we  in  her  circumstances  perhaps 
we  would  not  have  felt  differently. 
And  then  she  may  have  had  reason  to 
believe  her  affliction  a  divine  chastise- 
ment upon  her  household. 

Chapter  2: 1-17. 

Verse  2  reminds  us  of  Lev.  19 : 9, 
10,  and  Deut.  24:19-21,  giving  the 
right  to  the  poor  and  to  strangers  to 
glean  after  the  reapers ;  but  we  are 
not  to  suppose  that  Ruth  purposely  se- 
lected the  field  of  Boaz,  or  that  she 
had  knowledge  at  this  time  of  her  re- 
lationship to  him. 

Reaping  was  done  by  women  (v.  8), 
but  the  gathering  and  threshing  was  the 
work  of  men.  How  beautifully  Boaz' 
character  shows  in  these  verses  !  His 
greeting  to  the  reapers,  his  interest  in 
his  relatives,  his  attention  and  gener- 
osity toward  them,  and  his  confidence 
in  Jehovah.  What  poetry  of  faith  in 
the  expression,  "The  Lord  God  of  Is- 
rael, under  whose  wings  thou  are  come 
to  trust !"    (v.   12.) 

Verses  18-23. 

Naomi  recognizes  the  relationship  of 
Boaz,  and  the  phrase,  "one  of  our  next 
kinsmen,"  might  be  rendered,  "one  of 
them  that  hath  the  right  to  redeem  for 


154 


RUTH 


3:1-17 


us."  (Lev.  25  :  25.)  This  "right  to  re- 
deem" carried  with  it  the  duty  to  pro- 
tect them,  to  purchase  their  tribal  lands, 
and  in  this  case  to  marry  Ruth  and 
maintain  the  family  name.  Naomi's 
advice  to  Ruth,  therefore,  can  readily 
be  understood  and  appreciated  (v.  22). 

Questions. 

1.  During  what  period  did  the  his- 
tory of  Boaz  and  Ruth  occur? 

2.  What  gives  special  prominence  to 
the  Book  of  Ruth? 

3.  What  was  the  original  name  of 
Bethlehem,  and  how  many  towns  of 
that  name  were  in  Israel? 

4.  What  law  was  violated  by  the  sons 
of    Elimelech? 

5.  What  was  involved  in  the  kins- 
man's right  of  redemption? 

A  BLESSED  BEIDE 

Chapteks  3-4 

Chapter  3:  i,  2. 

The  "rest"  Naomi  would  secure  for 
Ruth  is  that  of  a  husband  and  a  home. 

Threshing-floors  were  commonly  on 
the  field  where  the  grain  was  reaped, 
the  process  consisting  in  throwing  it 
against  the  evening  wind,  the  farmer 
remaining  all  night  on  the  field  for  that 
purpose  as  well  as  to  protect  his  prop- 
erty. 

Verses  3-6. 

The  indelicacy  of  these  verses  is  re- 
moved by  the  fact  that  it  was  the  cus- 
tom thus  to  remind  a  kinsman  of  his 
duty  in  such  a  case.  The  openness  of 
the  location  is  also  to  be  kept  in  mind, 
together  with  the  circumstance  that 
orientals  sleep  by  night  in  the  clothing 
worn  during  the  day,  reclining  simply 
upon  a  cloak  or  rug.  Servants  fre- 
quently sleep  in  the  same  tent  with 
their  master,  lying  crosswise  at  his  feet, 
and  if  a  covering  be  needed  are  al- 
lowed to  draw  the  skirt  of  his  covering 
over  them. 

Verses  7-18. 

Spreading  a  skirt  over  one  is  in  the 
East  a  symbol  of  protection,  and  in  the 
case  of  a  man's  doing  it  for  a  woman 
equivalent  to  a  marriage  contract. 

Rising  while  it  was  still  dark,  Ruth 
could  without  immodesty  remove  the 
veil  from  her  face  to  receive  in  it  the 
generous  gift  of  barley  for  her  and  her 
mother-in-law.  The  word  "veil"  might 
be  rendered  "'apron"  or  "sheet,"  which 
in  the  case  of  poorer  women,  was  linen 
or  cotton  and  wrapped  around  the  head 
so  as  almost  entirely  to  conceal  the 
face. 

Note  Boaz  testimony  to  Ruth's  char- 
acter from  one  point  of  view   (v.  11), 


and    Naomi's    testimony    to    his    from 
another  (v,  18). 

Chapter  4:1-8. 

The  "gate'  was  something  like  the 
town  hall  with  us,  where  all  the  legal 
business  was  transacted.  It  was  a 
building  with  a  cover  but  without  walls, 
and  a  place  which  everybody  passed  by. 
It  was  easy  to  find  a  jury  of  10  men 
there  any  time ;  and  as  soon  as  the 
kinsman  came  in  sight  whose  duty  it 
was  first  to  redeem  before  Boaz,  calling 
him  to  wait,  the  case  was  entered  upon 
with  simpHcity  and  informality  (vv. 
1-4).  (For  the  law  governing  this  mat- 
ter, see  Lev.  25  :  25.) 

The  kinsman  was  disposed  to  take 
the  land  until  he  learned  that  he  must 
take  Ruth  with  it  when  he  changed  his 
mind  (vv.  4-6).  (For  the  law,  see 
Deut.  25 :  25.)  How  it  would  have 
marred  his  inheritance  to  have  married 
Ruth  is  not  clear  (v.  6),  except  it  be 
that  a  son  born  to  him  by  her  could  not 
have  carried  his  name  but  that  of  his 
brother,  or  possibly  her  Moabitish  na- 
tionality alarmed  him  because  of  its 
contrariness  to  the  Mosaic  law.  Boaz 
believes  that  the  law  is  suspended  in 
Ruth's  case,  who  has  become  a  prose- 
lyte to  the  Jewish  faith,  but  the  other 
kinsman  does  not. 

"The  shoe  symbolized  a  possession 
which  one  had,  and  could  tread  with 
his  feet  at  pleasure.  Hence  when  the 
kinsman  pulled  off  his  shoe  and  gave 
it  to  Boaz,  he  surrendered  to  him  all 
claims  to  the  possession  which  would 
have  been  his  under  other  circumstan- 
ces."— Cassel. 

Verses  9-17. 

Verses  11,  12  seem  to  be  a  bridal 
benediction.  Rachel  and  Leah  had  been 
greatly  blessed  with  offspring  and 
Pharez  was  honored  as  an  ancestor  of 
the   Bethlehemites   (v.    18), 

The  blessing  of  Ruth  is  regarded  as 
that  of  Naomi  as  well  (v.  14),  for  in 
the  former's  child  her  house  will  be 
raised  up  again.  This  is  set  forth  in 
the  name,  Obed,  which  means  "one 
that  serves,"  i.  e.,  one  that  serves  Na- 
omi. 

In  the  conclusion  of  this  verse  we 
have  the  words  in  which  the  whole 
book  reaches  its  culmination,  the  com- 
pletion of  the  blessing  pronounced  on 
Ruth  by  Boaz  (c.  2:18).  "Thus  the 
coming  of  the  King  is  prepared  for,  on 
whom  the  Lord  had  determined  to  con- 
firm the  dominion  over  His  people  for 
evermore.  And  the  converted  Moabit- 
ess,  who  entered  as  a  worthy  member 
into  the  commonwealth  of  God's  peo- 
ple, became  the  mother  of  David  and 
of  Christ." — Gerlach. 


1:1-2:11 


RUTH-I  SAMUEL 


155 


Speaking  of  the  genealogical  question 
itself,  there  is  an  interval  of  380  years 
between  Solomon  and  David  (vv.  20- 
22).  Whole  generations  are  omitted 
evidently  and  only  leading  characters 
are  named. 

Questions. 

I.  Describe  an  Eastern  threshing 
floor,  and  the  process  of  threshing. 


2.  How  would  you  explain  the  in- 
delicacy in  verses  3  to  6 ? 

3.  How  did  Boaz  testify  to  Ruth's 
character? 

4.  With  what  may  the  gate  of  an 
oriental    city   be    compared  ? 

5.  For  what  reasons  may  the  nearer 
kinsman  have  declined  to  purchase  this 
land    ? 

6.  What  did  the  shoe  symbolize? 


FIKST     SAMUEL 


THE    BIETH    AND    DEDICATION 
OF  SAMUEL 

Chapters  1-2:  11 

I.  A  Sorrowful  Wife,  c.  i. 

Like  Ruth,  the  opening  of  First  Sam- 
uel deals  with  events  in  the  time  of 
the  Judges,  and  is  the  book  of  trans- 
ition from  that  period  to  the  monarchy. 

Verses  1-8.  Though  there  is  diffi- 
culty in  locating  the  city  named  in 
verse  i,  yet  it  appears  that  Elkanah  was 
a  native  of  Bethlehem-judah  like  Elime- 
lech  (see  the  first  lesson  in  Ruth).  He 
was  a  Levite,  as  we  see  by  i  Chron.  6  : 
33.  34.  a-nd  if  it  is  surprising  that  he 
should  have  practiced  polygamy  (v.  2), 
we  must  remember  the  moral  condition 
of  the  people  at  this  time,  but  not  im- 
agine that  God  approved  it. 

Verses  4  and  5  suggest  a  situation 
not  unlike  that  of  Jacob  and  Rachel 
and  Leah  (Gen.  29:  15-35).  The  latter 
of  the  verses  is  rendered  in  the  Sep- 
tuagint :  "But  unto  Hannah  he  gave  a 
single  portion,  because  she  had  no 
child  ;  howbeit  Elkanah  loved  Hannah." 
It  will  be  recalled  from  Lev.  3  :  7  and 
Deut.  12:12  that  the  offerer  received 
back  the  greater  part  of  the  peace- 
offerings,  which  he  and  his  family 
might  eat  at  a  social  feast  in  connection 
with  the  act  of  worship,  and  it  is  to 
this  that  "portion"  alludes.  The  "ad- 
versary" (v.  6)  is  translated  "rival"  in 
the  Revised  Version  and  refers  to  Pe- 
ninnah. 

Verses  9-18.  What  a  beautiful  illus- 
tration of  Psalm  50:15  is  found  in 
these  verses !  As  Hannah  was  the 
wife  of  a  Levite,  a  son  would  in  any 
event  have  belonged  to  the  Lord  (v. 
11)  ;  but  if  this  one  was  to  be  a  Naza- 
rite  from  his  birth  (Num.  6:5;  Judges 
13  :  5)  it  meant  that  his  residence  and 
service  in  the  sanctuary  must  begin  at 
an  earlier  period   than  usual. 

Eli's  words  in  verse  17  were  spoken 
by  the  Holy  Spirit  through  him  whether 
he  were  aware  of  it  or  not.    And  Han- 


nah   seemed    to   understand    them    as   a 
divine  answer  to  her  prayer  (v.  18). 

2.    A  Joyous  Mother,  2:1-11. 

Hannah's  song  will  recall  that  of 
Mary  in  Luke  i  :  46-55,  and  must  not 
be  regarded  simply  as  a  natural  song 
of  thanksgiving,  although  it  came  from 
Hannah's  heart.  It  was  a  prophecy  of 
the  Holy  Spirit  within  her,  making  her 
joy  to  overflow  in  praise  for  those 
greater  blessings  in  Christ  of  which  the 
whole  race  will  partake,  and  of  which 
Samuel's  birth  was  an  earnest  and 
pledge. 

Study  the  words  carefully,  and  see 
how  they  pass  over  all  the  intermedi- 
ate steps  of  the  development  of  the 
kingdom  of  God,  and  point  to  the  final 
goal  when  the  dominion  is  extended 
over  the  ends  of  the  earth. 

Doctrinally  considered,  the  song  ex- 
presses joy  in  the  power  of  God  (v. 
i)  ;  it  praises  Him  for  His  holiness 
and  faithfulness,  which  is  as  firm  as  a 
rock  (v.  2)  ;  it  extols  His  providence 
in  His  omniscience  and  omnipotence  in 
dealing  with  the  strong  and  the  weak, 
the  rich  and  the  poor,  the  high  and  the 
low,  the  godly  and  ungodly  (vv.  3-8)  ; 
and  finally,  it  bears  prophetic  testimony 
to  His  victory  at  the  end  and  the  es- 
tablishment of  His  Kingdom  on  the 
earth  through  Jesus  Christ  (vv.  9,  10.) 

Questions. 

1.  How  may  this  book  be  character- 
ized? 

2.  To  what  tribe  did  Elkanah  be- 
long? 

3.  Can  you  quote  from  memory  Psalm 
so:  15? 

4.  Have  you  read  the  law  of  the  Naz- 
arite   in   Numbers   6:5? 

5.  What  was  the  nature  of  Hannah's 
song? 

6.  State  its  scope  in  a  sentence  or 
two. 

7.  Give  a  theological  or  doctrinal  ex- 
position of  the  song. 


156 


I  SAMUEL 


2:12-36 


ELI   AND   HIS   SONS 
Chapter  2:  12-36 

After  leaving  their  son  with  Eli  in 
Shiloh,  Elkanah  and  his  wife  returned 
home  (v.  ii).  Then  follows  an  account 
of  how  "Samuel  ministered  before  the 
Lord"  (vv.  i8,  19),  and  how  he  grew 
in  favor  with  God  and  man  (v.  26). 

In  the  meantime  other  blessings  had 
come  to  Hannah  (vv.  20,  21),  a  con- 
firmation of  the  divine  principle, 
"Them  that  honor  Me,  I  will  honor" 
(v.  30). 

But  what  ministry  could  a  child 
have  wrought  in  the  sanctuary?  It 
is  difficult  to  say,  but  he  may  have 
played  upon  the  cymbals  or  lighted  the 
lamps,  or  performed  other  simple  tasks. 

Priestly  Graft,  vv.  12-17. 

But  the  burden  of  this  lesson  is  the 
wickedness  of  Eli's  sons,  over  against 
whom  the  life  of  Samuel  is  placed  by 
contrast. 

The  explanation  of  verses  13-16 
seems  like  this  :  When  worshipers  pre- 
sented a  peace-offering  it  was  brought 
to  the  priest,  who  caused  the  Lord's 
portion  to  be  burnt  on  the  altar,  and 
whose  further  duty  was  to  cause  the 
other  portions  for  himself  and  the 
offerer  to  be  sodden.  The  priests  were 
entitled  to  the  breasts  and  shoulders 
of  the  animal  (Ex.  29  :  27  ;  Lev.  7  :  31, 
32),  but  Eli's  sons  demanded  more, 
and  even  seized  upon  it  before  the 
waving  and  heaving  before  the  Lord 
took  place  (Lev.  7:34).  They  added 
also  the  offence  of  taking  up  with  their 
fork  whatever  portion  they  wanted 
while  it  was  still  raw,  in  order  to  have 
it  roasted.  The  injustice  of  this  must 
have  been  revolting  to  devout  wor- 
shipers. 
A  Powerless  Remonstrance,  vv.  22- 

25- 

but  wicked  as  this  was,  the  offence 
in  verse  22  was  more  rank.  The 
women  referred  to  are  mentioned  in 
Ex.  38 :  8,  but  what  their  duties  were 
in  the  sanctuary  is  not  told.  (Compare 
Luke  2:  36,  37.) 

Eli's  old  age  (v.  22)  is  named  not  as 
an  excuse  but  an  explanation  of  his 
weakness.  He  seems  to  have  been  an 
over-indulgent  father,  whose  duty  set 
before  him  in  Deut.  21  :  18-21,  was  not 
performed.  Love  triumphed  over  jus- 
tice with  the  usual  evil  consequences 
to  other  people.  It  is  only  God  who 
holds  the  balance  evenly. 

A  Good  Gospel  Text. 

God  must  be  the  judge  when  man 
fails  (v.  25,  last  part),  but  it  was  not 
His  fore-ordination  but  their  wilful  sin 


which  was  to  cause  the  destruction  of 
these  sons. 

Pastors  will  find  a  text  for  a  Gospel 
discourse  in  the  former  part  of  this 
verse,  "If  a  man  sin  against  the  LORD, 
who  shall  entreat  for  him?"  The  idea 
is  that  when  men  sin  against  men,  God, 
through  appointed  human  agents,  re- 
stores the  disturbed  relations  by  com- 
posing the  strife ;  but  when  men  sin 
against  God,  who  is  there  to  arrange 
the  matter.'  As  Wordsworth  puts  it, 
"A  man  may  intercede  with  God  for 
the  remission  of  a  penalty  due  for  in- 
jury to  himself,  but  who  shall  entreat 
for  one  who  has  outraged  the  majesty 
of  God?"  Who,  save  Him  Who  is 
Himself  God,  and  yet  made  Himself 
of  no  reputation  that  He  might  take 
upon  Him  our  sins,  and  suffer  in  our 
stead? 

The   Punishment   of   Eli   and    His 
House,  vv.  27-36. 

Eli  is  held  directly  responsible  for 
the  conduct  of  his  sons  (v.  29).  Notice 
that  God  can  change  His  mind  when  it 
is  conditioned  on  the  conduct  of  His 
people  (v.  30).  Notice  further,  the 
prophecies  upon  Eli  and  his  house. 

1.  "I  will  cut  off  thine  arm  and  the 
arm  of  thy  father's  house"  (v.  31). 
This  meant  that  the  high  priesthood 
would  be  taken  from  the  line  of  Itha- 
mar,  to  which  Eli  belonged,  and  re- 
stored to  that  of  Eleazar,  ^rom  which 
it  had  been  taken  previously. 

2.  "There  shall  not  be  an  old  man 
in  thy  house,"  a  circumstance  which 
lowered  the  respectability  of  a  family 
in  Israel. 

3.  "Thou  shalt  see  an  enemy  in  m'y 
habitation"  (v.  32),  or  as  the  Revised 
Version  expresses  it,  "Thou  shalt  be- 
hold the  affliction  of  my  habitation." 

Eli  would  not  personally  live  to  see 
these  things  in  detail,  but  he  would  see 
enough  to  assure  him  that  the  rest  was 
coming   (v.   34). 

But  God  would  take  care  of  His  own, 
and  fulfil  all  His  promises,  as  indi- 
cated in  verse  35,  which  seems  like  a 
prophecy  of  Christ.  The  following 
verse  somewhat  qualifies  this  applica- 
tion, but  perhaps  the  prophecy  finds  a 
partial  fulfilment  in  Samuel  and  Zadok 
(of  whom  we  shall  learn  later  on),  and 
a  complete  and  final  one  in  Christ, 
which  would  meet  the  difficulty. 

Questions. 

1.  What  blessing  came  to  Hannah  as 
her    reward? 

2.  What  ministry  could  a  child  ex- 
ercise in  the  sanctuary? 

3.  Explain  the  nature  of  the  priestly 
graft  ? 

4.  What  was  Eli's  fault  as  a  father? 


Chs.  3-6 


I  SAMUEL 


157 


5.  What  chastisement  came  upon 
him? 

ELI'S  DEATH  AND  THE  LOSS  OF 
THE  ARK 

Chapters  3-6 

1.  God  Speaks  to  Samuel,  c.  3. 

"The  word  of  the  Lord  was  precious 
(or  rare)  in  those  days"  (v.  i),  is  in- 
troductory to  the  record  that  it  was 
now  heard  in  the  case  of  Samuel.  It 
was  Israel's  sin  that  hid  God's  face 
from  them  and  caused  His  voice  to  be 
silent  so  long, — only  twice  heard  dur- 
ing the  period  of  the  Judges  (Judges 
4:4;  6:8) — but  He  was  again  to  be 
gracious  unto  them  in  this  respect,  and 
a  new  epoch  was  to  open  in  their  his- 
tory. 

How  God  spake  to  Samuel  we  are  not 
informed,  but  His  voice  in  earlier  times 
was  heard  in  a  literal  sense,  and  there 
is  no  good  reason  to  doubt  that  it  was 
here.  Of  course,  God  is  not  a  man 
with  physical  organs,  but  who  shall 
say  that  He  who  made  man's  voice  is 
not  able  Himself  to  be  heard  and 
understood  by  man? 

It  is  touching  that  the  "man"  to 
whom  God  chose  to  reveal  Himself  was 
a  boy,  and  yet  by  this  time  perhaps  quite 
a  lad.  How  interesting  that  He  is  will- 
ing to  reveal  Himself  to  such  an  instru- 
ment !  How  it  should  encourage  the 
ambition  of  a  boy. 

The  revelation  God  gives  to  Samuel 
concerning  Eli  is  a  repetition  of  that 
of  the  "man  of  God"  of  the  preceding 
lesson  (2  :  2-]^.  And  the  meekness  with 
which  the  old  priest  takes  it  is  an  evi- 
dence that  his  personal  character  was 
good,  notwithstanding  his  conduct  as 
regards  his  sons. 

2.  A  Crisis  in  Israel,  c.  4. 

Verse  3  furnishes  another  illustra- 
tion of  the  low  spiritual  state  of  Israel 
at  this  time,  and  how  little  removed 
they  were  from  their  pagan  neighbors. 
To  trust  in  the  ark  of  the  covenant  in- 
stead of  the  God  it  symbolized  was 
scarcely  different  from  the  worship  of 
the  idols  of  the  Philistines.  It  is  sig- 
niiicant  that  the  elders  and  the  priests 
were  the  leaders  in  this  folly  (v.  4). 
Their  fathers  had  carried  the  ark  at 
Jericho,  but  there  was  a  reason  for  it 
then,  and  God  had  commended  it,  but 
how   different   now. 

What  judgment  fell  on  Israel  for 
this  !  And  surely  as  we  read  the  chap- 
ter to  the  end,  we  can  understand  the 
prophecy,  "Thou  shalt  behold  the  af- 
fliction of  my  habitation." 

But  notice  how  the  character  of  Sam- 
uel  as   a   prophet   is   being   established 


(3:  19-21).  How  sad  that  he  had  not 
been  consulted  in  the  case  of  the  ark. 
If  he  had  been,  what  a  diiiferent  story 
might  have  been  written  for  Israel ! 

3.    The  Ark  Among  the  Philistines, 
cc.  5,  6. 

This  lesson  will  not  be  too  long  if 
we  add  the  story  of  the  ark  among  the 
Philistines,  especially  as  there  is  little 
requiring  explanation, 

"Dagon"  was  a  heathen  god  repre- 
sented by  a  human  bust  joined  to  the 
belly  and  tail  of  a  fish.  The  details 
of  verses  3  and  4  of  chapter  6  show 
the  manner  in  which  God  was  pleased 
to  demonstrate  His  superiority  over 
this  heathen  god,  so-called.  "Unto  this 
day"  (v.  5)  means  the  date  when  the 
story  was  recorded,  probably  the  later 
years  of  Samuel's  life. 

"Emerods"  is  vulgarly  known  as 
piles,  which  the  Philistines  regarded  as 
a  judgment  upon  them  (vv.  6-12). 
Thank-offerings  were  made  to  heathen 
gods  for  recovery  from  illness  in  the 
form  of  metal  images  of  the  diseased 
parts  of  the  body,  (still  true  in  some 
Roman  Catholic  countries  and  in  In- 
dia), which  accounts  for  the  advice  of 
the  priests  and  diviners  (6:  1-6).  Note 
especially  verse  6,  and  the  witness  it 
bears  that  written  records  or  tradition 
had  kept  some  knowledge  of  the  true 
God  before  the  minds  of  these  nations 
contiguous  to   Israel  in  all  these  years. 

The  lowing  of  the  cattle  for  their 
young,  notwithstanding  that  they  did 
not  turn  back  to  recover  them,  shows 
that  God  was  controlling  their  steps  in 
another  direction    (vv.    10-12). 

The  judgment  that  fell  on  the  Beth- 
shemites  (v.  19),  was  calculated  to  im- 
press Israel  anew  with  the  sacredness 
attaching  to  the  worship  of  Jehovah, 
but  there  seems  to  be  an  error  in  the 
translation  here.  Bethshemesh  was  only 
a  village,  and  it  seems  unlikely  that 
50,070  men  could  have  been_  slain 
there ;  but  there  is  no  explanation  of 
the  difficulty  of  which  we  know. 

Questions. 

1.  Why  was  not  God's  voice  heard 
for  so  long  in  Israel? 

2.  What  stimulus  to  the  spiritual  life 
of  a  boy  does  this  lesson  contain? 

3.  Give  an  illustration  of  Eli's  good- 
ness of  character. 

4.  What  was  the  nature  of  Israel's 
sin  in  carrying  the  ark  into  the  battle? 

5.  Tell  the  story  of  the  discomfiture 
of  the  Philistines  because  of  the  ark. 

6.  Describe  the  sacrilege  of  the  Beth- 
shemites. 


158 


I  SAMUEL 


7:1-10:16 


PASSING  OF  THE  JUDGESHIP 
Chapters  7-10:  16 

I.    A  National  Revival  and  Its  Re- 
sults, c.  7. 

In  our  last  we  left  the  ark  in  care  of 
the  men  of  Kirjath-jearim,  which 
means  "the  city  of  woods,"  and  is  lo- 
cated near  Bethshemesh  and  north- 
west of  Jerusalem.  Why  the  ark  was 
not  brought  to  Shiloh  is  not  stated,  but 
only  that  it  remained  in  the  city  before- 
named  twenty  years.  It  would  appear 
from  2  Samuel  6,  and  i  Chronicles  13, 
that  it  remained  there  longer,  but  that 
period  had  elapsed  when  the  event  of 
this    chapter    began. 

That  event  was  a  revival.  "Israel 
lamented  after  the  Lord"  (v.  2),  be- 
cause they  were  suffering  the  conse- 
quences of  His  averted  face,  which  in- 
cluded the  oppression  of  the  Philis- 
tines. 

Samuel  tells  them  how  to  find  re- 
lief (v.  3).  "Ashtaroth"  was  a  goddess 
of  the  Sidonians,  whose  worship  was 
popular  in  other  lands,  and  which  the 
Greeks  and  Romans  knew  by  the  name 
"Astarte."  The  worship  was  licen- 
tiousness under  the  guise  of  religion. 
Baal  and  Ashtaroth  are  named  to- 
gether, and  taken  by  some  to  represent 
the  sun  and  the  moon,  and  by  others  the 
male  and  female  powers  of  reproduc- 
tion. "Asherah"  translated  in  the  King 
James  Version  "grove,"  was  really  an 
idol-symbol  of  the  goddess. 

The  people  listened  to  Samuel  and 
gathered  to  Mizpah  (v.  6).  This  refers 
to  a  public  meeting  for  the  observance 
of  religious  ceremonies,  one  of  which 
was  fasting,  and  another  the  pouring 
out  of  water  before  the  Lord  as  a  token, 
of  their  need  of  purification  of  which 
it  was  an  emblem.  Samuel  seems  to 
have  begun  his  duties  as  a  judge  or 
civil  magistrate  at  this  time,  having 
only  exercised  the  office  of  prophet  and 
teacher  theretofore. 

The  enemy  is  quick  to  discern  dan- 
ger, for  a  return  of  Israel  to  God 
means  a  return  to  power,  and  hence 
they  spring  upon  them  while  unpre- 
pared (v.  7).  But  Samuel's  interces- 
sion is  effective  (vv.  8-10),  and  Israel 
so  follows  up  the  advantage  gained  by 
the  supernatural  interposition  that  the 
Philistines  never  fully  recover  the  blow 
all  the  days  of  Samuel's  judgship. 

Observe  in  verse  16  that  Samuel  was 
a  "circuit"  judge.  As  later  we  read 
of  "schools  of  the  prophets"  in  the 
places  named  in  that  verse,  some  think 
that  Samuel  was  the  founder  of  them 
at  this  time 


2.  The  Demand  for  a  King,  c.  8. 

This  chapter  presents  no  difficulties. 
Observe  how  history  repeats  itself  in 
the  case  of  Samuel  and  his  sons  as 
compared  with  his  predecessor  (vv.  i- 
5).  Samuel's  displeasure  may  have 
been  in  part  personal,  but  chiefly  be- 
cause of  the  dishonor  done  to  God  and 
the  injury  that  would  be  wrought  by 
such  a  revolution  to  the  people  them- 
selves (v.  6).  God  will  grant  them  a 
king  in  His  anger  (vv.  7-9,  compare 
Hos.  13:10,  11),  and  tells  them  what 
kind  of  a  ruler  they  will  have  (vv.  9- 
18). 

3.  Seeking  for  Asses  and  Finding 
a  Kingdom,  cc.  9:  i-io:  16. 

The  drama  in  this  chapter  and  the 
next  disposes  itself  into  five  scenes : 

We  have  first  the  country  lad  seek- 
ing his  father's  asses  (9 :  3-5).  Like 
the  cattle  on  our  western  plans  they 
were  allowed  to  roam  at  will  during 
the  grazing  season  and  were  brought 
home  at  its  close. 

Secondly,  there  is  the  meeting  with 
the  prophet  (9:6-21).  That  he  should 
have  been  consulted  on  so  trifling  a 
matter,  and  that  it  should  have  been 
thought  proper  to  offer  him  so  insig- 
nificant a  present  as  "the  fourth  part 
of  a  shekel  of  silver,"  perhaps  15  cents 
of  our  money,  seems  strange  to  us  ;  but 
probably  we  appreciate  Samuel's  great- 
ness better  than  his  contemporaries. 
Moreover  oriental  ideas  are  different 
from  ours. 

It  was  probably  the  peace-offering 
that  was  to  be  presented  on  this  oc- 
casion, which  under  special  circumstan- 
ces seems  to  have  been  permissible  at 
a  distance  from  the  sanctuary. 

"Now  the  Lord  had  told  Samuel  in 
his  ear  a  day  before"  (v.  15).  How 
intimate  this  expression!  In  the  103d 
Psalm  it  is  written  that  God  "made 
known  His  ways  unto  Moses,  His  acts 
unto  the  children  of  Israel,"  and  here 
He  is  honoring  Samuel  in  the  same 
way.  His  acts  are  what  men  see.  His 
ways  are  the  reason  and  foreknowledge 
of  them,  and  to  them  that  fear  Him 
such  secrets  are  still  given  (i  Cor.  2: 
9-12). 

Samuel's  words  to  Saul  in  verse  20 
are  "a  covered  and  indirect  promise  of 
the  royal  dignity  that  awaited  him." 

Thirdly,  the  introduction  to  the  peo- 
ple (9:22-24).  The  things  here  re- 
corded were  intended  to  show  honor  to 
the  young  man,  and  in  so  far  prepare 
the  people  to  receive  him  as  king.  For 
example,  his  being  received  into  the 
apartment  assigned  to  the  special  guests, 
and  given  a  high  seat  among  them  (v. 
22)  ;   and  his  being  offered  the  choicest 


10:17-11:1 


I  SAMUEL 


159 


portion  of  the  feast  (v.  24).  The 
words  "that  which  is  left"  should  be 
rendered  "that  which  is  reserved." 

Fourthly,  the  communion  on  the 
housetop  (9:25-26).  Oriental  houses 
being  low  and  flat-roofed,  the  roof 
offered  the  most  desirable  place  for 
quiet  conversation  and  rest  in  the  cool 
of  the  day.  Here  the  prophet  instruct- 
ed Saul  in  the  way  of  the  kingdom, 
pointing  out  to  him,  perhaps,  the  re- 
ligious decline  of  the  people,  and  the 
need  of  a  leader  obedient  to  God. 

Fifthly,  the  anointing  with  oil  (9 : 
27-10:1),  which  was  the  ancient  cere- 
mony of  investing  with  the  royal  office. 
This  was  followed  by  predictions  of 
what  should  be  met  by  Saul  on  the  way 
home,  which,  as  they  came  to  pass,  by 
testifying  to  Samuel's  authority  as  a 
prophet,  would  confirm  Saul's  reliance 
upon  what  he  had  declared  concern- 
ing himself. 

Questions. 

1.  Have  you  looked  up  the  location 
of  Kirjath-jearim? 

2.  What  does  "Ashtaroth"  stand  for? 

3.  In  what  sense  was  Samuel  a  "cir- 
cuit" judge,  and  what  institution  may 
have  grown  out  of  that  fact? 

4.  How  would  you  expound  Psalm 
103:7? 

5.  In  what  manner  does  Samuel  dis- 
tinguish  Saul  at  this  feast  ? 

6.  What  was  the  significance  of  the 
anointing  with  oil? 

7.  How  was  Samuel's  authority  cer- 
tified to  Saul? 

SAUL  CONPIEMED  AS  KING 

Chapters  10:  17-12:  25 

I.    The  Peasant  Becomes  a  Prince. 

There  was  one  verse  in  the  last 
lesson  (10:  6)  we  should  think  of  more 
fully.  When  Samuel  said  the  Spirit 
of  the  Lord  would  come  upon  Saul  and 
he  would  be  turned  into  another  man, 
it  is  not  necessary  to  suppose  it  meant 
his  regeneration.  There  is  a  question 
as  to  whether  Saul  ever  was  regener- 
ated, for  his  life-story  would  not  lead 
us  to  believe  he  was. 

The  Spirit  of  the  Lord  coming  on  a 
man  is  one  thing,  and  the  Spirit  of 
the  Lord  coming  iiito  a  man  is  another. 
He  comes  on  a  man  for  service.  He 
comes  in  him  for  salvation.  We  saw 
Him  coming  on  Balaam,  enabling  him 
to  prophesy,  although  the  event  shows 
that  Balaam  was  not  in  fellowship  with 
God,  and  so  it  may  have  been  with 
Saul,  and  so  it  may  be  with  any  man. 
Service  should  not  be  out  first  desire, 
but  salvation. 

Saul  had  been  a  farmer's  son,  with 
no   training    for    a    monarch's    throne. 


but  the  Spirit  of  God  "rushed"  upon 
him,  as  the  word  means,  and  endowed 
him  to  act  in  a  manner  far  superior  to 
his  previous  character  and  habits.  "In- 
stead of  the  simplicity  of  a  peasant  he 
now  displayed  the  wisdom  and  energy 
of  a  prince." 

2.  The  Choice  of  the  Lot,  10: 17- 

27. 

The  event  here  is  an  illustration  of 
the  relation  of  the  divine  sovereignty 
to  human  free  agency.  It  was  God's 
purpose  that  Saul  should  be  king  as 
indicated  in  His  earlier  selection  of 
him  and  yet,  so  far  as  we  can  see,  the 
people  who  were  ignorant  of  this  were 
perfectly  free  in  their  casting  of  the 
lot.  So  in  the  case  of  our  salvation. 
"No  man  cometh  to  the  Father  but  by 
me"  (John  14:16),  and  yet,  "whoso- 
ever will  may  take  of  the  water  of  life 
freely"    (Rev.   22:17). 

Note,  that  the  "Magna  Charta"  of 
the  kingdom  was  laid  up  "before  the 
Lord,"  placed  with  the  other  sacred 
records  for  safe-keeping  and  transmis- 
sion, a  circumstance  to  which  attention 
has  been  called  on  earlier  occasions  as 
bearing  upon  the  history  of  the  text  of 
Scripture. 

That  is  a  beautiful  expression  in 
verse  26,  showing  how  God  provided 
for  the  suite  of  the  new  sovereign  and 
the  dignity  of  the  kingly  state.  These 
men  feared  God  and  honored  the  king 
(i  Peter  2:17).  There  were  others, 
however  (v.  27),  but  Saul  in  his  treat- 
ment of  them  showed  himself  a  king. 

3.  The  Selection  Confirmed,  c.  11. 

This  chapter  divides  itself  into  two 
parts  :  Saul's  victory  over  the  Ammon- 
ites (vv.  i-ii),  and  the  effect  upon  the 
people  in  reference  to  himself  (vv.  12- 
15).  It  contains  no  difficulties,  but  it 
ought  to  be  stated  that  the  demand  of 
the  Ammonites  (v.  i)  was  based  upon 
a  supposed  right  of  original  possession 
in  Gilead  (read  Judges  11). 

Notice  that  no  appeal  was  sent  to 
Saul  personally  for  aid,  indicating  that 
the  people  generally  had  not  accepted 
him  as  king.  But  God  had  chosen  and 
equipped  him,  which  was  sufficien* 
(vv.  6-8). 

Do  not  pass  this  by  without  observ- 
ing God's  sovereignty  in  the  deliver- 
ance of  His  own.  The  men  of  Jabesh- 
Gilead  are  not  looking  to  Him  but  to 
the  people — to  some  man  who  may  help 
them.  And  yet  their  only  hope  is  in 
God.  And  when  He  helps  them  it  is 
through  the  instrument  they  have  ig- 
nored. Moreover,  it  is  His  Spirit  that 
does  the  work.  Where  otherwise  could 
Saul  have  obtained  the  boldness  to  act 
as  he  did?     And  even  then,  would  the 


160 


I  SAMUEL 


12  : 1-13  :  14 


people  have  had  confidence  to  follow 
Him  had  not  the  Lord  put  His  fear 
upon  them  ? 

What  a  lesson  for  our  churches  and 
missionary  boards !  How  the  magni- 
tude of  their  work  oppresses  them  in 
these  days ;  how  feeble  the  results  in 
comparison  with  the  effort  and  the  size 
of  the  need.  Why  not  turn  to  the 
God  of  Israel  instead  of  wearing  our- 
selves out  with  our  own  planning? 
Why  not  expect  Him  to  carry  on  His 
work  in  His  own  way  and  His  own 
time?  The  Spirit  of  God  may  fall 
upon  any  man  He  pleases,  and  His 
fear  upon  the  people  when  He  will, 
ana  then  a  revival  comes  and  great  is 
the  accomplishment.  Let  us  turn  to 
Him  in  continual,  humble  and  expect- 
ant prayer  if  we  want  to  put  the  Am- 
monites to   shame. 

There  is  nothing  so  successful  as 
success,  and  the  enthusiasm  of  the 
people  for  Saul  now  is  so  strong,  that 
with  difficulty  are  they  restrained  from 
summary  vengeance  on  those  who 
would  not  follow  him  theretofore  (vv. 
12,  13).  But  Saul  once  more  shows 
the  strong  reserve  of  a  king,  and  is 
fully   confirmed    in   the  kingdom. 

4.    The  Challenge  of  the  Old  Lead- 
er, c.  12. 

The  people  have  no  charge  to  lay 
against  Samuel  (vv.  i-is),  but  he  has 
one  to  lay  against  them,  not  for  him- 
self but  for  God.  It  was  wrong  and 
ungrateful  for  them  to  have  desired  a 
human  king,  yet  they  might  be  spared 
many  of  the  unhappy  consequences  of 
that  act  if,  even  now,  they  would  fear 
the  Lord  and  serve  Him  (vv.  13-15). 

It  was  needful  that  there  should  be 
a  sign  of  the  authority  by  which  he 
spake.  A  thunderstorm  in  itself  was 
not  a  miracle,  but  coming  from  a  clear 
sky,  in  an  unusual  time  of  the  year, 
and  at  the  word  of  the  prophet  made  it 
so   (vv.  16-19). 

Notice  the  testimony  to  the  divine 
faithfulness  and  consistency  in  verse 
22.  How  ever-recurring  it  is  in  Holy 
Scripture !  And  notice  the  cause  of 
it,  it  hath  "pleased"  Him  to  do  so.  No 
desert  on  the  part  of  His  people,  but 
just  His  own  gracious  pleasure  (com- 
pare Eph.  1:4-6,  II,  12).  This  is 
humbling  but  assuring.  If  He  pleases 
to  save.  He  will  save.  And  He  pleases 
to  save  all  who  put  their  trust  in  His 
Son.  It  is  the  mark  of  the  regenerated 
man  that  he  submits  to  the  Lord's 
pleasure  always.  It  brings  him  pleas- 
ure to  do  so. 

But  do  not  lose  the  lesson  of  what 
Samuel  says  in  verse  23.  He  would 
consider  it  calamitous  for  him  to  ne- 
glect the   office   of   intercessor.     Could 


a  parent  think  more  of  his  child  than 
he  of  this  nation  ?  What  an  example 
for  pastors !  What  an  example  for 
every  Christian!    (Eph.  6:  17,  18.) 

Questions. 

1.  How  might  one  explain  the  refer- 
ence to  the  Spirit  of  the  Lord  coming 
upon    Saul   in   chapter    10:6? 

2.  Which  should  be  our  first  desire, 
salvation  or  service,  and  why? 

3.  What  theological  problem  is  illus- 
trated in  the  choice  of  the  lot    ? 

4.  What  circumstance  bears  on  the 
history  of  the  sacred  text? 

5.  How  is  God's  sovereignty  in  sal- 
vation further  illustrated  in  this  ques- 
tion? 

6.  What  made  the  thunderstorm  in 
this  case  supernatural? 

7.  What  lesson  about  prayer  did  we 
learn  from  Samuel? 

THE  MONAECHY  ON  ITS  WAY 
Chapters  13-14 

The  period  covered  by  these  chapters 
is  doubtless  of  some  length,  whose 
history  is  summed  up  in  the  closing 
verses  of  the  second  (47-52).  But 
there  are  special  features  reported  in 
detail  which  constitute  the  substance 
of  the  lesson. 

1.  The  Rendezvous  at  Gilgal,  13:  i- 

4- 

Saul's  plan  seems  to  have  been  not  a 
large  standing  army  but  a  small  body- 
guard, divided  between  him  and  his 
son  (v.  2),  for  the  purpose  of  haras- 
sing the  enemy  in  detachments. 

"Garrison"  (v.  3),  is  rendered  by 
some  "pillar"  or  "flag-staff."  In  any 
event  Jonathan's  act  was  a  signal  for 
battle,  and  the  hosts  gather  (vv.  3,  4). 

2.  Saul    Weighed    in    the    Balance 

and  Found  Wanting,  vv.  5-14. 

Some  regard  "30,000  chariots"  (v. 
5),  as  a  textual  error,  and  that  it 
should  be  "3,000."  But  the  Israelites 
act  as  though  there  were  30,000  (vv. 
6,  7),  and  even  Saul  loses  his  balance 
(v.  9).  Had  he  withheld  his  hand 
until  the  end  of  the  seventh  day  Sam- 
uel would  have  appeared,  whose  delay 
doubtless  was  providentially  ordered 
to  test  the  king's   character. 

The  king  failed.  He  had  no  right 
to  intrude  into  the  priest's  office.  It 
showed  a  lack  of  faith  and  obedience, 
and  a  uesire  to  get  glory  to  himself 
rather  than  God.  Moreover,  under  re- 
buke he  showed  no  humility  or  peni- 
tence, but  a  self-Justifying  spirit  (vv. 
II,  12),  that  led  to  his  rejection  from 
the  kingdom  and  the  prophecy  of  a 
successor  of  another  type  (vv.  13,  14). 


14:15-15:31 


I  SAMUEL 


161 


3.  "A  Trembling  of  God,"  14: 15-18. 

The  closing  verses  of  chapter  13  de- 
pict the  awful  condition  into  which 
Israel  had  fallen  under  the  mastery  of 
the  Philistines.  They  were  totally  dis- 
armed. With  the  exception  of  a  "file" 
for  sharpening  their  smaller  instru- 
ments of  husbandry,  there  were  weap- 
ons in  the  hands  of  none  except  the 
two  named. 

It  is  clear  from  this  that  what  fol- 
lows at  the  opening  of  the  next  chap- 
ter was  supernatural.  Verse  6  shows 
Jonathan's  faith,  superinduced  doubt- 
less by  a  special  enduement  of  the 
Holy  Spirit.  Otherwise  his  conduct 
would  have  been  rashness.  The 
thought  is  further  strengthened  by  the 
earthquake  in  verse  15,  which  con- 
tributed to  the  panic  in  the  enemy's 
camp.  "There  was  a  trembling  in  the 
host,"  is  in  the  margin,  "a  trembling 
of  God,"  i.  e.  a  trembling  which  He 
produced. 

4.  Zeal    Without   Wisdom,    14:19- 

46. 

Ecclesiastes  says  there  is  "a  time 
to  every  purpose  under  the  heaven" 
(3:1),  and  Saul  thought  there  was  a 
time  to  cease  praying  and  begin  act- 
ing, for  God  had  heard  his  prayer  and 
was  answering  it  (v.  19).  The  de- 
serters were  all  coming  back  and  the 
Lord  was  giving  victory   (vv.  21-23). 

But  the  king  had  laid  a  foolish  obli- 
gation on  his  soldiers,  and  a  foolish 
vow  upon  himself  (vv.  24-30).  It  was 
a  case  of  zeal  without  wisdom  as  his 
son  points  out,  and  it  came  near  cost- 
ing him  the  loss  of  his  son,  but  for  the 
intervention  of  the  people   (vv.  36-41;). 

When  Jonathan  speaks  of  the  honey 
"enlightening"  his  eyes  (v.  29),  it  is 
another  way  of  referring  to  the  re- 
freshment   experienced    by    eating   it. 

The  event  in  verse  32  took  place  at 
the  end  of  the  day's  battle,  when  the 
obligation  about  eating  being  removed, 
the  hungry  soldiers  could  wait  neither 
to  cook  their  meat  nor  properly  slay 
their  animals.  The  stone  Saul  com- 
manded to  be  brought  (v.  33),  was  to 
slauehter  the  animals  upon  in  accord- 
ance with  the  Levitical  law  about  the 
blood,  and  seems  afterward  to  have 
been  used  for  an  altar  of  worship. 

Questions. 

1.  What,  do  some  think,  "garrison" 
means  in  this  lesson  ? 

2.  What  was  the  character  of  Saul's 
failure  in  this  case  ? 

3.  What  shows  the  extent  of  Israel's 
subjection  to  the  Philistines? 

4.  How  would  you  explain  Jonathan's 
action  in  verse  6? 


5.  Tell  the  story  of  Saul's  foolishness 
in  this  battle. 

6.  What  is  the  meaning  of  "enlight- 
ening"  in  verse  29  ? 

THE  MAN  AFTER  GOD'S  OWN 
HEAET 

Chapters  15-16:  13 

1.  Another    Commission   for    Sam- 

uel, 15: 1-9. 

How  long  a  time  elapsed  since  the 
last  chapter  is  indeterminable.  Saul's 
victory  seems  to  have  driven  the  Phil- 
istines out  of  Israel's  territory,  and 
to  have  been  followed  by  successful 
sallies   against    other   enemies. 

He  had  been  warned  of  God  that 
because  of  his  presumption  at  Gilgal 
(c.  13),  the  kingdom  would  be  taken 
from  him  and  given  to  another ;  but 
God  seems  willing  to  allow  him  an- 
other chance,  or  at  least  another  test 
of  his  quality  to  be  His  vice-gerent  in 
Israel    before    executing    His    purpose 

(V.     I). 

For  an  explanation  of  verse  2  look 
up  Ex.  17:8-14;  Num.  24:20;  Deut. 
25  :  17-19.  We  have  seen  the  reason 
for  God's  anger  against  such  nations 
as  Amalek  in  that  they  represented 
the  powers  of  darkness,  and  sought  as 
the  instruments  of  Satan  to  frustrate 
His  purpose  of  redemption  of  the 
world   through    Israel. 

2.  Saul's  Rejection  from  the  King- 

dom, 15: 10-31. 

This  part  of  the  chapter  requires 
little  comment.  Notice  Saul's  false- 
hood (v.  13),  and  his  self-justifying 
spirit  (vv.  IS,  21).  Notice  the  prin- 
ciple in  verse  22,  and  the  final  rejec- 
tion of  him  in  verse  23.  Nor  is  his  re- 
pentance sincere,  inasmuch  as  he  is 
still  trying  to  excuse  himself  (v.  24), 
and  desires  to  make  a  good  showing 
before  the  people   (v.  30). 

God's   Repenting  and   Not 
Repenting. 

Here  is  a  seeming  contradiction 
which  needs  a  word  of  explanation. 
Twice  is  it  said  that  it  repented  the 
Lord  that  He  made  Saul  king  (vv.  11, 
35),  and  in  another  place  that  "He  is 
not  a  man  that  He  should  repent"  (v. 
2n).  In  the  last  case  "repent"  is  to 
be  taken  in  the  positive  sense  that 
God  s  decrees  are  unchangeable,  which 
is  necessary  to  be  believed  of  the  di- 
vine nature.  But  in  the  former  case 
it  is  to  be  taken  in  the  figurative  sense, 
as  explaining  in  terms  capable  of  hu- 
man understanding  why  He  was  about 
to  act  as  He  did. 


162 


I  SAMUEL 


10:1-17:54 


He  intends  to  alter  His  purpose  with 
reference  to  Saul  because  of  the  lat- 
ter's  wickedness.  It  would  not  have 
been  altered  but  for  this,  and  yet  He 
foreknew  in  choosing  Saul  that  this 
would  take  place.  In  the  larger  sense, 
He  did  not  repent  or  change  His  mind 
at  all,  while  in  the  narrower  sense  He 
did.  But  since  the  narrower  was  in- 
cluded in  the  larger,  it  is  to  be  re- 
garded as  part  of  His  original  decree, 
from  which  point  of  view  God  did  not 
repent,  but  carried  out  His  purpose 
as  from  the  beginning. 
3.  The  Choice  of  David,  16: 1-13. 

When  in  chapter  13  it  was  said  that 
the  Lord  sought  Him  a  man  after  His 
own  heart,  the  reference  was  to  David. 
But  it  is  not  to  be  supposed  that  David 
was  a  perfect  man  in  the  natural  and 
moral  sense,  for  we  know  to  the  con- 
trary. It  will  be  found,  however,  that 
while  he  was  a  sinner  like  Saul,  he  was 
a  regenerated  sinner  while  Saul  was 
not,  so  far  as  man  can  judge.  With 
all  his  sin,  David,  loved  God  supremely, 
and  his  underlying  motive  was  to  do 
His  will.  His  history,  checkered  as  it 
is,  establishes  this  fact,  and  the  sense 
in  which  he  was  a  man  after  God's 
own  heart  is  seen  by  a  comparison  of 
his  history  with  that  of  Saul. 

There  is  nothing  of  difficulty  in  the 
section  of  Scripture  now  under  con- 
sideration. 

Questions. 

1.  How  extensive  does  the  conquest 
of  the   Philistines  seem  to  have   been? 

2.  What  further  opportunity  does 
God  afford   Saul? 

3.  Have  you  refreshed  your  memory 
concerning  the  history  of  the  Amale- 
kites? 

4.  Have  you  located  them  on  the 
map? 

5.  Can  you  quote  the  principle  in 
verse  22I 

6.  What  indicates  the  insincerity  of 
Saul  ? 

7.  How  would  vou  explain  the  ap- 
parent contradiction  about  God's  re- 
penting? 

8.  In  what  sense  could  David  be 
said  to  be  a  man  after  God's  heart? 

DAVID  BEFOEE  SAUL 
Chapters  16:  14-18:  4 

I.  As  a  Minstrel,  16: 14-23. 

When  it  is  said  that  "the  Spirit  of 
the  Lord  departed  from  Saul"  (v.  14), 
we  have  a  further  illustration  of  the 
distinction  between  the  Spirit  coming 
on  a  man  and  the  Spirit  dwelling 
within  him.  In  the  latter  case  we  do 
not  think  of  His  departing  from  him 
(John    14:16;     Rom.    11:29),    but    in 


the  former  He  may  do  so  for  more 
than  one  reason,  but  especially  when 
the  man  through  disobedience  has 
placed  himself  outside  the  pale  where 
God  cares  to  use  him.  As  to  "an  evil 
Spirit  from  the  Lord"  troubling  him, 
we  are  to  regard  it  as  a  judgment  upon 
him  (see  Judges  9 :  23 ;  i  Kings  22 : 
15-23;  Job  I  and  2;  i  Cor.  5:1-5), 
in  consequence  of  which  he  became 
"jealous,  irritable,  vindictive  and  sub- 
ject to  morbid  melancholy."  The  an- 
cients believed  music  had  an  influence 
in   healing  such  disorders    (v.   23). 

It  is  easy  to  see  why  this  providence 
came  in  the  way  of  David  (vv.  18-22), 
when  we  consider  how  it  may  have 
prepared  him  for  his  future  position 
by  acquainting  him  with  the  ways  of 
the  court  and  the  business  of  govern- 
ment. 

We  are  interested  in  the  description 
of  the  young  man  David,  by  one  who 
knew  him  well  (v.  18).  The  word 
"servants"  is  "young  men"  in  the  Re- 
vised Version,  indicating  that  it  may 
have  been  one  of  his  former  chums. 
But  how  could  David  have  been  a 
"man  of  war"  ?  If  not  on  the  battle- 
field as  yet,  nevertheless  in  his  con- 
flicts with  wild  beasts  (17:34,  et  seq.), 
which  demonstrated  that  he  had  the 
soldier  in  him  when  the  time  came. 

2.  As  a  Champion,  17: 1-54. 

'I'his  story  is  so  familiar  as  to  re- 
quire little  comment.  The  event  oc- 
curred, according  to  the  chronology  in 
the  margin  of  our  Bibles,  almost  a 
quarter  of  a  century  after  the  victory 
over  the  Philistines  at  Michmash  (c. 
14),  and  when  that  old  time  enemy  of 
Israel  had  again  become  bold.  The 
place  (Shocoh)  seems  to  have  been  a 
town  in  the  western  section  of  the  ter- 
ritory of  Judah. 

There  is  no  explanation  of  David's 
prowess  in  the  presence  of  this  strong 
enemy  (vv.  26,  32),  save  the  super- 
natural enduement  of  God.  It  was  not 
the  temporal  reward  that  moved  him, 
but  the  desire  that  God  be  magnified 
This  is  discovered  in  the  faith  evi- 
denced in  verse  37.  His  success  had 
been  God's  success  rather  than  his  own 
and  would  continue  so  to  be  (v.  45). 
And  yet  works  wrought  with  his  faith, 
since  he  took  not  only  his  staff  but  five 
stones,  not  one  alone.  If  one  failed 
he  had  others  (v.  40).  Surely  the 
description  of  him  was  true,  he  was 
"prudent    in    matters." 

But  why  should  David  have  brought 
the  giant's  head  to  Jerusalem  (v.  54)  ? 
Probably  because  it  was  the  nearest 
city,  and  hence  the  appropriate  place 
of  deposit  for  such  a  trophy.  We 
learned     (Joshua     15:63     and     Judges 


17:53-19:1 


I  SAMUEL 


16^ 


1:21)  that  the  Jebusites  possessed 
this  city,  but  probably  that  means  only 
the  fortress  on  Mount  Zion,  while  the 
rest  was  in  Israel's  hands. 

3.  As  a  Courtier,  17:53-18:4. 

We  are  not  surprised  to  find  David 
a  favorite  at  Saul's  court  after  this, 
but  we  are  surprised  that  he  does  not 
identify  him  (vv.  55-58).  In  explana- 
tion, remember  Saul's  mental  condition 
at  times,  as  well  as  the  fact  that  time 
had  elapsed  since  David's  minstrel 
days,  and  the  ruddy  youth  may  have 
changed  into  the  bearded  man.  And 
as  to  Abner,  he  may  have  been  absent 
from  court  when  David  had  been  there. 

In  the  next  chapter  (18),  we  have 
the  beginning  of  a  friendship  that  has 
gone  into  history  as  one  of  the  most 
beautiful  among  men. 

Jonathan  and  David  were  doubtless 
nearly  of  an  age  and,  although  the 
former  had  taken  no  notice  of  the 
minstrel,  the  heroic  though  modest  war- 
rior had  commanded  his  admiration 
and  affection  at  once,  and  "he  loved 
him  as  his  own  soul"  (v.  3). 

"To  receive  any  part  of  the  dress 
worn  by  a  sovereign  or  his  eldest  son 
and  heir,  is  deemed  in  the  East  the 
highest  honor  which  can  be  conferred 
on  a  subject."  (cf.  v.  4  with  Esther 
6:8). 

Questions. 

1.  How  are  we  to  regard  the  saying 
that  "an  evil  Spirit  from  the  Lord" 
troubled   Saul? 

2.  Have   you  read    i    Corinthians   5 : 

1-5? 

3.  How  is  David  described  in  verse 
18? 

4.  Where  was  Shocoh? 

5.  What  was  David's  motive  in  the 
conflict   with   Goliath  ? 

6.  What  do  you  know  about  the  Je- 
busites and  Jerusalem  ? 

7.  How  would  you  explain  Saul's 
failure  to  identify  David  the  second 
time? 

DAVID  AND   JONATHAN 

Chapters  18:  5-20:  42 

I.  Jealousy  and  Fear,  c.  18. 

Jonathan's  love  for  David  is  put  to 
a  serious  rest,  but  is   found  genuine. 

On  the  homeward  march  from  the 
victory  over  the  Philistines,  the 
women  of  Israel,  following  oriental 
custom,  met  the  warriors  and  accom- 
panied them  along  the  road,  singing 
and  dancing.  But  their  joy  outran 
their  judgment,  so  that  they  praised 
David  more  than  their  king.     A  better 


man  than  Saul  could  scarcely  have  re- 
sisted the  temptation  to  envy,  sinful 
as  it  was   (vv.  6-9). 

No  wonder  his  malady  returned  and 
made  him  a  murderer  in  his  heart  (vv. 
10,  11).  When  it  is  said  "he  prophe- 
sied," it  cannot  be  that  he  was  the 
mouthpiece  of  God,  but  as  the  term 
denotes,  one  under  the  influence  of 
either  a  good  or  bad  spirit ;  the  prob- 
ability is  he  was  in  a  kind  of  frenzy. 
In  religious  meetings,  where  some 
have  professed  miraculous  tongues,  a 
similar  phenomenon  has  been  wit- 
nessed. There  has  been  prophesying, 
and  some  have  supposed  it  was  God 
speaking ;  but  events  have  proven 
otherwise,  for  there  are  evil  spirits  in 
the  universe  as  well  as  good,  and,  if 
possible,  they  would  "deceive  the  very 
elect." 

Saul  would  give  David  a  military 
commission,  but  he  would  no  longer 
retain  him  at  the  court  (vv.  12,  13). 
The  latter  had  merited  the  king's 
eldest  daughter  in  marriage  (17:25); 
but  this  is  now  forgotten  and,  like 
Jacob  with  Laban,  he  must  do  some- 
thing more  to  obtain  her.  Nor  is  this 
enough  (vv.  17-19).  Another  snare 
is  set  for  him  in  the  case  of  the 
younger  daughter  (vv  20-25),  for  to 
slay  an  hundred  Philistines,  in  order 
to  their  circumcision,  meant  a  hazard 
that  might  easily  have  resulted  in  his 
death. 

No  wonder  Saul  was  afraid  of  him 
(v.  29),  for  supernatural  power  was 
exerted  on  his  behalf  continually,  and 
nothing  could  prevent  his  accession 
to  the  throne.  Of  course  the  wisdom 
of  his  behavior,  the  self-control  he 
showed  in  the  face  of  danger,  at  Saul's 
hands,  was  equally  the  gift  of  God. 

2.  The  Strategy  of  Love,  c.  19. 

The  story  of  this  chapter  is  plain. 
For  the  incident  of  verse  12,  compare 
Joshua  2:15.  Michal's  subterfuge  (y. 
17)  is  justifiable  though  its  recital  in 
the  record  is  not  necessarily  a  divine 
approval  of  it.  Endeavor  to  find 
Ramah  an  the  map,  northeast  of  Jeru- 
salem and  a  little  south  of  Bethel 
The  meaning  of  "prophesied"  in  verse 
20,  may  be  similar  to  that  expressed 
above  concerning  Saul,  and  yet  it  is 
more  likely  "that  the  influence  of  the 
sacred  exercises  produced  such  an  ef- 
fect upon  them  that  they  were  unable 
to  discharge  their  commission,  and 
were  led  by  a  resistless  impulse  to 
join  in  praising  God."  "Stripping  off 
his  clothes"  (v.  24)  is  to  be  under- 
stood of  his  armor  and  outer  robes,  as 
he  lay  in  a  state  of  trance. 


164 


I  SAMUEL 


Chs.  20-22 


3.  The  Faithful  Friend,  c.  20, 

The  beginning  of  a  new  moon  was 
celebrated  by  sacrifices  and  feasting 
at  which  all  the  family  were  expected 
to  be  present  (v  5).  But  David's  ex- 
cuse for  visiting  his  old  home  was  a 
good  one,  since  a  "yearly  sacrifice" 
seemed  more  important  than  a  monthly 
one   (v.  6). 

Notice  the  renewal  of  the  covenant 
between  Jonathan  and  David  at  this 
time,  and  the  projection  of  its  terms 
beyond  the  liftime  of  the  former  who, 
with  a  prophet's  eye,  saw  the  ovitcome 
of  the  struggle  in  which  his  father 
and   his   friend  were  engaged    (vv.   12- 

17). 

"Clean"  (v.  26),  has  reference  to 
some  ceremonial  law  such  as  was  stud- 
ied in  Leviticus.  The  reproach  of 
Jonathan's  mother  (v.  30)  was  not  a 
reflection  upon  her  character  neces- 
sarily, but  a  stronger  way  of  insult- 
ing the  son  than  to  fling  a  charge 
against  him  personally.  The  phrase 
has  been  rendered  "thou  son  of  per- 
verse rebellion,"  with  the  reference 
to  "woman"  omitted.  The  last  ex- 
pression of  the  verse  is  an  oriental 
way  of  saying  that  the  son's  conduct 
would   bring   shame   on   the   mother. 

"Artillery"  (v.  40)  is  "weapons"  in 
the  Revised  Version.  The  French 
"artillerie"  signifies  "archery,"  a  term 
still  used  in  England  of  an  associa- 
tion of  archers  who  long  since  disused 
bows  and  arrows. 

The  closing  verses  are  an  affecting 
conclusion  of  a  chapter  in  the  lives  of 
two  of  the  best  and  greatest  men  who 
ever  lived. 

Questions. 

1.  What  mistake  did  the  Hebrew 
■women   make  ? 

2.  What  is  meant  by  "prophesied"  in 
Saul's  case? 

3.  What  illustration  of  Saul's  per- 
fidy toward  David  does  this  lesson 
contain? 

4.  Did  Saul's  fear  of  David  arise 
from    natural    or    supernatural    causes? 

5.  Have    you    identified    "Ramah"? 

6.  What  indicates  Jonathan's  con- 
viction that  David,  rather  than  he, 
would  ascend  the  throne? 

7    What  does   "artillery"  mean? 

DAVID  IN  EXILE 
Chapters  21-24 

I.  Deceiving  the  Priest,  c.  21. 

Nob  was  northeast  of  Jerusalem  and 
about  five  miles  from  Gibeah.  David's 
unexpected  presence  there,  and  alone, 
caused  alarm  (v.  1).  His  falsehood 
was    unnecessary    and    wrong    (v.    2), 


and  is  not  commended  of  God  (Psa. 
119:29).  "Hallowed  bread"  (v.  4) 
was  the  shew-bread  in  the  tabernacle, 
of  which  we  studied  in  Exodus  and 
Leviticus.  It  was  removed  the  day 
before  the  Sabbath  when  it  became 
lawful  for  the  priests  to  use  it  (Lev. 
24:9).  David  might  have  it  under 
the  circumstances,  if  only  he  and  his 
companions  (supposed  to  be  elsewhere) 
had  complied  with  a  requirement  of 
the  Levitical  law.  (Compare  vv  4  and 
5  with  Ex.  19  :  15.) 

The  last  clause  of  verse  5  is  in  the 
margin  thus :  "especially  when  this 
day  there  is  other  sanctified  in  the 
vessel."  The  idea  is  that  it  was  the 
Sabbath,  and  the  new  bread  having 
been  put  on  the  table,  there  was  no 
risk  in  giving  David  of  the  old.  (Com- 
pare 22:10  with  Matt.  12:3,  Mark 
2  :  25  and  Luke  6:3) 

Doeg,  the  Edomite,  was  a  proselyte 
of  the  Jewish  religion  and  perhaps  de- 
tained at  Nob  because  of  the  law  for- 
bidding  journeys    on    the    Sabbath    (v. 

David's  going  down  to  the  Philis- 
tines at  Gath  (vv.  10-15)  is  unaccount- 
able, except  as  he  may  have  had  special 
divine  guidance.  He  was  no  longer 
safe  in  his  own  country.  Go  some- 
where he  must,  and  Philistia  was  the 
less  of  two  evils. 

2.  Leading  the  Outlaws,  c.  22. 

The  cave  of  Adullam  (v.  i)  has 
been  identified  as  the  present  Deir- 
Dubbon,  on  the  border  of  the  Philis- 
tine plain  and  about  six  miles  south- 
west from  Bethlehem.  It  is  a  location 
of  natural  pits  or  vaults,  some  of  them 
15  to  20  feet  deep. 

It  was  undesirable  for  David  to 
dwell  in  hiding  if  innocent,  and  if  he 
desired  to  commend  himself  to  the 
people  as  Saul's  successor,  hence  Gad's 
advice    (v.    3). 

Saul's  motive  in  seeking  to  arouse 
Benjamin  against  David  of  the  tribe 
of  Judah  is  not  hard  to  find  (vv.  6-8), 
but  it  is  notable  that  the  Edomite 
is  the  first  to  respond  (vv.  9,  10). 

Abimelech,  whom  Doeg  gets  into 
trouble,  is  innocent  of  wrong  against 
the  king.  David  seemed  faithful ;  he 
was  the  king's  son-in-law ;  why  should 
he  not  aid  him  when  he  asked,  seeing 
he    knew    nothing    of   the    trouble    (vv. 

14.  15)? 

But  his  plea  is  in  vain,  though  only 
the  Edomite  would  lift  his  hand 
against  him  (vv.  16-19).  Compare 
Psalm  52 :  1-3,  and  note  that  this 
slaughter  of  the  priests  was  a  fulfil- 
ment of  the  prophecy  against  EH  in 
an  earlier  lesson. 


Chs.  23-27 


I  SAMUEL 


165 


3.  Defending  a  City,  c.  23. 

Keilah  was  southwest  from  Jerusa- 
lem and  near  the  Philistine  country, 
though  not  far  from  the  wooded  dis- 
trict of  Hareth  where  David  had  lo- 
cated himself  (22:5).  The  event  now 
recorded  seems  to  have  occurred  prior 
to  the  destruction  of  Nob,  as  we  judge 
by  comparing  verse  6  with  the  closing 
verses  of  the  preceding  chapter. 

How  David  inquired  of  the  Lord 
(v.  2)  is  not  stated,  but  is  suggested  by 
verse  8.  We  have  seen  what  the 
"ephod"  was,  and  know  from  Exodus 
28  :  26-30  that  it  contained  the  breast- 
plate of  the  high  priest  in  which  was 
the  mysterious  "Urim  and  Thummim" 
by  means  of  which  God  was  pleased  to 
communicate  with  His  people  (Num. 
27:21). 

It  will  be  interesting  to  read  Psalm 
31,  which  David  is  supposed  to  have 
written  and  which  remarkably  tallies 
with  his  experiences  here. 

4.  Befriending  the  King,  c.  24. 
Engedi    will    be    found    southeast    of 

Keilah  on  the  Dead  Sea. 

The  diversion  in  Saul's  pursuit  of 
David  caused  by  the  attack  of  the 
Philistines  (23  :  27-29)  has  come  to  an 
end,  and  he  is  seeking  him  again. 

"To  cover  his  feet"  (v.  5)  means  to 
go  to  sleep. 

Notice  David's  wonderful  self-re- 
straint and  the  motive  for  it  (vv.  4-6), 
wliich  affords  another  illustration  of 
his  being  "a  man  after  God's  own 
heart."     (Read  Psa.  142.) 

The  chapter  affords  a  striking  il- 
lustration of  heaping  coals  of  fire  on 
an  enemy's  head  with  the  promised  re- 
sult of  overcoming  evil  with  good 
(Rom.  12:20,  21).  But  alas!  the  evil 
did  not  stay  overcome,  nor,  if  we  may 
judge  by  the  last  verse,  does  David  ex- 
pect it  will. 

Questions. 

1.  Can  you  identify  Nob,  Hareth, 
Keilah  and  Engedi  on  the  map? 

2.  What  is  the  meaning  of  "hal- 
lowed bread"  ( 

3.  What  prophecy  did  the  slaying  of 
Abimelech's  family  fulfil  ? 

4.  Describe  the  "ephod." 

5.  Have  you  read  Psalms  31,  52 
and  142? 

MOEE  BEOKEN  PEOMISES 
Chapters  25-27 

I.  David  and  Abigail,  c.  25. 

The  romance  of  this  chapter  has  a 
setting  like  this :  The  "Wilderness 
of  Paran"  on  the  south  was  a  common 
pasture  like  our  prairies,  and   for  this 


reason  open  to  marauders  from  among 
the  Arabs. 

Davia  and  his  men  must  have  been 
a  protection  to  their  countrymen  from 
such  incursions,  and  in  the  habit  of 
receiving  practical  acknowledgments 
of  their  service. 

Nabal  was  a  rich  sheep  owner  who 
must  have  been  indebted  to  them,  and 
"good  business,"  to  say  nothing  of 
gratitude,  should  have  induced  him  to 
contribute  to  David's  need  without 
asking,  and  his  refusal  to  do  so  was 
a  violation  of  established  custom. 

This  does  not  justify  David's  blood- 
thirsty action,   but   explains  it. 

The  "bottles  of  wine"  (v.  18)  were 
goatskins    holding   a   large   quantity. 

The  "bundle  of  life"  (v.  29)  is  a 
poetic  expression  alluding  to  the  se- 
curity of  the  person  to  whom  it  is 
applied. 

The  last  phrase  of  verses  22  and  34 
should  be  rendered  "any  man  child." 

When  Nabal's  "heart  died"  (v.  37), 
it  means  that  he  fainted  at  the  thought 
of  his  narrow  escape,  the  shock  ulti- 
mately ending  his  life  (v.  38). 

David's  taking  Abigail  to  wife  was 
in  accordance  with  eastern  custom. 
He  was  the  head  of  a  clan,  Abigail 
seemed  to  recognize  him  as  the  suc- 
cessor of  Saul  (v.  30),  and  such  an 
one  fancying  a  woman  for  his  wife 
had  a  right  to  command  her  submis- 
sion to  his  will.  Abigail  seems  to  have 
been  very  willing,  however. 

Polygamy  was  wrong,  (v.  44),  but, 
because  of  the  condition  of  the  times, 
God  seems  to  have  permitted  it  (Matt. 
19:  3-9)- 

2.  David  and  Abner,  c.  26. 

Why  David  returns  to  Hachilah  (see 
23  :  19)  is  not  clear,  especially  when  he 
was  near  his  old  enemies,  the  Ziphites. 

"Within  the  trench"  (v.  7),  means 
"within  the  place  of  the  wagons"  (see 
Revised  Version).  The  encampment 
was  a  circle,  the  wagons  and  the  men 
lining  it,  and  the  place  of  the  leader 
being  in  the  center.  "His  bolster"  is 
the  same  as  "his  head." 

In  explanation  of  verse  13  we  are 
told  that  the  air  of  Palestine  enables 
the  voice  to  be  heard  at  a  great  dis- 
tance.     (Compare   Judges   9:7.) 

David's  heroic  strategy  gave  good 
ground  for  his  sarcastic  inquiry  of 
Abner    (vv.    14-16). 

Saul  repents  again  and  makes  more 
promises  ;  but  he  has  broken  so  many 
hitherto  that  David's  confidence  is  not 
restored   (v.  25). 

3.  David  and  Achish,  c.  27. 

David's  resolution  (v.  i)  was  prob- 
ably wrong  (see  22:5),  but  God  o>'er- 


166 


I  SAMUEL 


Chs.  28-30 


ruled  it  for  good  by  making  it  con- 
tribute to  the  final  destruction  of  Saul. 

"Achish"  seems  to  have  been  another 
than  he  named  in  the  earlier  chapter, 
and  there  is  likelihood  that  he  invited 
David  into  his  territory.  Perhaps  it 
was  good  policy  to  do  so  in  view  of  the 
feud  between  David  and  Saul,  and  his 
warlike   purposes  toward   the   latter. 

Ziklag  belonged  originally  to  Canaan 
and  was  given  to  Israel,  but  never  con- 
quered or  occupied  by  the  latter.  It 
was  far  in  the  south  on  the  border  of 
ii'hilistia,   just   northeast   of   Beersheba. 

"Road"  (v.  lo)  should  be  rendered 
"raid."  David  deceives  Achish  in  what 
he  says,  for  instead  of  destroying  the 
king's  enemies,  he  really  did  away  with 
the  king's  allies  and  engaged  in  an 
awful  slaughter  to  conceal  the  fact  (vv. 
II,  12) 

As  ii-  sxther  cases  we  must  not  sup- 
pose God  endorses  this  because  it  is  in 
the  record  or  because  it  was  done  by 
one  of  His  servants. 

Some  of  ourselves  are  in  point. 
Though  redeemed  by  the  blood  of 
Christ,  and  indwelt  by  God's  Spirit, 
what  unsatisfactory  instruments  do  we 
make  in  His  service,  and  how  often 
we  bring  dishonor  on  His  name.  Yet 
He  loves  and  bears  with  us  and,  though 
He  chastens,  still  uses  us. 

It  is  one  of  the  proofs  of  the  credi- 
bility of  the  Bible  that  it  tells  us  the 
whole  truth  about  a  man.  If  it  were 
false  it  would  be  covering  over  the  de- 
fects of  its  heroes  ;  but  as  it  is,  both 
the  Old  and  New  Testaments  never 
compromise  the  facts  for  the  sake  of  a 
good  appearance.  And  very  grateful 
we  should  be  therefor. 

Questions. 

1.  How  may  Nabal  have  become  in- 
debted to  David? 

2.  How  would  you  explain  David's 
polygamous   relations  with   Abigail? 

3.  Do  you  know  where  Paran,  Hachi- 
lah,  Ziph  and  Ziklag  are  located  ? 

4.  What  was  the  name  of  Saul's 
chief  captain? 

5.  Name  a  strong,  incidental  proof 
of  the  Bible,  suggested  in  this  lesson. 

SAUL'S  CAEEEE  ENDED 

Chapters  28-31 

I.  Calamity  Foretold,  c.  28. 

This  chapter  is  important  and  illus- 
trates again  the  deceptive  character  of 
Saul.  Having  professedly  put  the 
necromancers  out  of  Israel  in  obedi- 
ence to  the  divine  command  (Lev.  ig  : 
31;  20:27;  Deut.  18:10,  11),  he  no 
sooner  finds  himself  in  straits  than 
he  seeks  out  one  of  them  for  his  aid. 


Two  questions  arise.  Did  Samuel 
really  come  forth  from  the  dead,  and 
was  it  the  woman's  power  that  brought 
him  forth  ?  To  the  first  we  answer 
yes,  on  the  evidence  of  verses  12  to 
16,  and  to  the  second,  no.  The  woman 
was  surprised  to  see  Samuel  and  af- 
frighted (V.  12),  which  is  proof  that 
she  was  not  a  factor  in  the  matter,  and 
that  God  brought  up  Samuel  to  rebuke 
Saul. 

Two  other  questions  follow.  Is  it 
possible  for  human  beings  to  talk  with 
the  dead,  or  lawful  to  do  so?  We 
answer  no  in  both  cases.  Spiritualistic 
mediums  may  have  intercourse  with 
demons  who  by  their  superior  knowl- 
edge personate  the  dead,  but  they  are 
not  permitted  of  God  to  bring  back  the 
dead  themselves.  On  the  other  hand 
God  may  be  at  liberty  to  do  what  He 
would   not  permit   His   creatures  to  do. 

How  are  we  to  understand  the  words 
"Tomorrow  shalt  thou  be  with  me." 
Was  not  Samuel  one  who  feared  God 
and  Saul  the  opposite?  How  then 
could  the  future  life  of  both  be  located 
in  the  same  place  ?  The  answer  is  that 
the  Jews  regarded  the  place  of  the 
dead  as  composed  of  two  realms,  one 
for  the  righteous  and  one  for  the  un- 
righteous. Saul  might  be  with  Samuel 
in  that  he  was  among  the  dead,  and  yet 
not  in  the  sense  that  he  was  in  the 
company  of  the  righteous  dead. 

2.  The  Evil  in  Operation,  cc.  29,  30. 

There  is  no  apology  for  David's  hy- 
pocrisy in  this  chapter,  but  the  situa- 
tion in  which  he  found  himself  was 
the  result  of  the  unbelief  that  led  him 
to  leave  the  land  of  his  fathers  and 
throw  in  his  lot  with  the  Philistines 
(27:1). 

Achish,  shows  up  better  than  he  in 
this  transaction,  for  he  seemed  to  have 
confidence  in  David  (28 :  i,  2).  And 
had  it  not  been  for  the  shrewder  judg- 
ment of  his  princes  (29:3-5),  David 
would  have  been  found  playing  the 
traitor  to  him  later,  for  it  is  unlikely 
he  wov:ld  have  fought  for  him  against 
his  own  kith  and  kin. 

Chapter  30  may  be  included  in  this 
division  because  it  still  has  to  do  with 
David.  There  is  nothing  in  it  requir- 
ing explanation  except  the  observation 
in  verse  6,  "that  David  encouraged 
himself  in  the  Lord  his  God."  How 
he  did  it,  and  what  encouragement  he 
received  is  indicated  in  verses  7,  8,  but 
why  God  would  be  willing  to  encour- 
age such  a  man  puzzles  us,  till  again 
we  think  of  ourselves.  The  best  of  us 
are  unbelieving,  mean,  and  hypocriti- 
cal at  times,  and  yet  God's  patience 
waits,  and  does  not  destroy  and  cast 
away.     The  reason  is  that   God's  love 


I  S.  31-11  S.  3 :  6    I  SAMUEL-II  SAMUEL 


167 


for  us  terminates  on  His  own  glory. 
He  is  doing  these  things  for  His 
Name's  sake.  His  honor  is  at  stake  in 
the  execution  of  His  purposes  and  the 
fulfilling  of  His  will.  He  had  great 
plans  for  Israel  and  the  world  through 
David.  And  He  is  not  measuring  us 
by  what  we  now  are,  but  by  what  He 
sees  us  to  be  when  the  work  of  grace 
is  perfected  in  us  in  the  ages  to  come. 
David  becomes  a  different  man  even 
before  his  earthly  career  is  ended,  and 
we  find  something  of  the  same  trans- 
formation in  his  career  as  in  that  of 
his  progenitor,  the  supplanted  Jacob 
who  became  Israel,  the  prince  who  pre- 
vailed with  God  (Gen.  32:28). 

3.  The  End  Reached,  c.  31. 

We  need  not  comment  on  the  events 
of  this  chapter  which  tell  their  own 
story,  but  the  following  from  Illustra- 
tions of  Scripture,  by  Hackett,  will  be 
quickening  to   faith  : 

"I  venture  to  affirm  that  he  who 
compares  the  Bible  account  of  this 
battle  with  the  regions  around  Gilboah, 
has  the  same  sort  of  evidence  that  it 
relates  what  is  true  as  a  person  would 
have  concerning  the  battles  of  Sara- 
toga, Yorktown  and  Waterloo,  should 
he  compare  their  histories  with  the  lo- 
calities where  they  occurred. 

"Some  of  the  most  celebrated  battle 


fields  of  Grecian  and  Roman  history 
correspond  but  imperfectly  with  the 
descriptions  of  ancient  writers.  The 
writers  may  be  trustworthy,  but  the 
villages  they  mentioned  have  changed 
their  names  or  entirely  disappeared. 
In  some  cases  convulsions  of  nature 
have  altered  streams,  or  disturbed  land- 
marks between  hills  and  valleys.  But 
Saul's  battle  ground  remains  mapped 
out  on  the  face  of  the  country,  al- 
most as  distinctly  as  if  it  occurred  in 
our  time,  and  yet  it  occurred  in  an  age 
more  remote  than  the  founding  of 
Rome,  or  the  siege  of  Troy." 

Questions. 

1.  How  does  chapter  28  illustrate 
hypocrisy  ? 

2.  What  reason  is  there  to  doubt 
that  the  woman's  power  brought  forth 
Samuel  ? 

3.  What  is  the  nature  of  medium- 
istic  power,   and   how   is  it   limited  ? 

4.  How  did  the  Jews  regard  the 
place   of  the  dead  ? 

5.  Describe  the  equivocal  position  in 
which  David  finds  himself  in  chapter 
29,  and  explain  it. 

6.  What  is  the  secret  of  God's  long 
suffering  patience  with  His  people? 

7.  How  do  present  facts  substantiate 
the  story  of  the  battle? 


SECOND  SAMUEL 


DAVID  MADE  KING 
Chapters  1-5:  5 

I.  Lamenting  the  Dead,  c.  i. 

Surely  the  harshness  and  gentleness 
of  David  are  strangely  blended  in 
this  chapter.  That  one  should  so 
lament  an  enemy  and  slay  the  man  who 
professed  to  murder  him  surpasses  or- 
dinary thought ;  but  David  was  built 
on  a  large  mould.  Of  course  the  Amale- 
kite  lied  to  David,  for  the  inspired 
record  of  the  death  of  Saul  in  the 
preceding  book  must  be  regarded  as 
correct. 

Observe  the  motive  governing  David  : 
"Wast  thou  not  afraid  *  *  *  *  ^-q  jjg_ 
stroy  the  LORD's  anointed?"  (v.  14). 
It  is  his  zeal  for  God  that  moves  him, 
and  furnishes  the  key  to  his  whole  life, 
notwithstanding  his  defects  and  iniqui- 
ties. This  is  the  thing  which  distin- 
guishes him  from  Saul,  and  gives  him 
the  right  to  the  peculiar  appellation  at- 
tached to  him. 

The  obscurity  of  verse  18  is  perhaps 
explained  thus :    "The  use  of  the  bow," 


might  be  rendered  "the  song  of  the 
bow,"  and  doubtless  refers  to  the  song 
which  follows  (vv.  19-27),  and  which 
David  composed,  after  the  manner  of 
the  times,  on  the  death  of  Saul  and 
Jonathan.  "The  book  of  Jasher,"  or 
"the  book  of  the  upright,"  is  mentioned 
in  Joshua  (10:  13),  and  seems  to  have 
been  a  compilation  of  sacred  poems  not 
otherwise  known  to  us. 

2.  War  Between  the  Houses,  cc.  2: 
1-3:6. 

The  leading  facts  of  this  section  are : 
David's  anointing  as  king  over  Judah, 
his  own  tribe  (v.  4),  including  his 
tactful  commendation  of  the  men  of 
Jabesh-Gilead  (vv.  4-7).  David  was 
a  diplomat  as  well  as  a  warrior.  Sec- 
ond, the  succession  of  Ish-bosheth  to 
the  throne  left  vacant  by  his  father, 
Saul  (vv.  8-10).  Third,  the  earliest 
battle  between  the  opposing  forces,  pre- 
cipitated by  the  failure  of  the  duel  to 
settle  the  question  between  them  (vv. 
12-17).  "Hel-Kath-hazzurim,"  means 
"the  field  of  strong  men"  (see  the  mar- 
gin),   appropriately    named    from    the 


168 


II  SAMUEL 


3:6-6:1 


deed  of  valor  wrought  that  day. 
Fourth,  the  remarkable  armistice  (vv. 
18-32).  Evidently  if  Abner  had  not 
asked  for  a  stay,  Joab  would  have  put 
it  into  execution  the  next  day,  and  for 
the  same  reason  (vv.  25-28).  The  great 
value  of  Asahel  is  graphically  ex- 
pressed in  the  words  "nineteen  men 
and  Asahel"  (v.  30).  He  was  more 
than  merely  a  twentieth.  God  needs 
such  men  in  His  service.  Can  He 
count  on  us  ? 
3.  David  Comes  Into  His  Own,  cc. 

3:6-5:5- 

The  circumstances  leading  up  to 
David's  ascendancy  are  as  follows  : 

(a)  Abner's  indignity  to  the  memory 
of  Saul,  and  Ish-bosheth's  protest 
against  it  (3:7-11); 

(b)  The  former's  league  in  conse- 
quence with  David  (vv.  12-21)  ; 

(c)  The  murder  of  Ish-bosheth  (4: 
1-12)  ; 

(d)  The  anointing  to  the  office  of 
king  (s  :  i-s). 

The  intervening  verses  (3  :  22-4  :  27) 
tell  their  own  story  of  jealousy  and 
murder.  It  was  a  dastardly  act  of 
Joab,  and  Abner  seems  to  have  been 
all  through  the  better  man,  although 
Joab  was  valiant  and  loyal  to  his  king. 
Note,  however,  the  curse  David  puts 
upon  him  (3:28,  29),  notwithstanding 
that  he  continued  to  use  him  as  his 
chieftain.  David  was  a  noble  soul,  and 
his  sincere  lament  for  Abner  won  him 
the  hearts  of  Israel  (vv.  31-39). 

Questions. 

1.  Where  in  this  lesson  is  there  an 
illustration  of  the  difference  between 
the  truth  of  the  record  and  that  which 
the  record  contains? 

2.  What  illustrates  David's  personal 
loyalty  to  God? 

3.  What  can  be  told  about  "The 
Book  of  Jasher"? 

4.  How  long  did  David  reign  over 
Judah  alone  ? 

5.  How  long  over  Israel  and  Judah? 

6.  In  how  many  instances  are  the 
wisdom  and  tact  of  David  shown  in 
this  lesson? 

"GOING  AND  GROWING" 
Chaptee  5:6-7:  29 

I.  Conquering  Foes,  c.  5. 

The  title  of  this  lesson  is  the  literal 
rendering  of  verse  10,  "David  went  on 
and  grew  great."  The  margin  reads, 
"going  and  growing." 

First,  he  overcame  the  inhabitants  of 
Jerusalem  known  as  the  Jebusites  and, 
capturing  the  city,  made  it  his  capital 
(w.  6-9).  The  parallel  passage  in 
First  Chronicles  1 1  :  4-9,  will  show  the 


two  accounts  to  complement  and  con- 
firm one  another,  Samuel  being  the 
more  biographic  and  analistic  and 
Chronicles  the  more  historical. — Lange. 

The  reference  to  the  "blind  and  the 
lame"  may  mean  that  the  Jebusites  felt 
themselves  so  strongly  fortified  on 
Mount  Zion,  that  in  derision  they  put 
such  persons  on  the  wall  as  defenders — 
even  then  David  could  not  take  the 
citadel,   they   thought. 

This  is  the  first  time  "Zion"  is  re- 
ferred to  (v.  7),  and  it  is  well  to 
identify  it  as  the  southwest  hill  of 
Jerusalem,  the  older  and  higher  part  of 
the  city.  It  was  here  that  later  David 
brought  the  ark  of  the  covenant,  from 
which  time  the  hill  became  sacred. 
After  the  building  of  the  temple  by 
Solomon  on  Mount  Moriah,  a  different 
eminence,  and  the  transfer  of  the  ark 
thither,  the  name  "Zion"  was  extended 
to  comprehend  it  also  (Isa.  8:  18;  Joel 
3:17;  Mic.  4:7).  Often  it  is  used, 
however,  for  the  whole  of  Jerusalem  (2 
Kings  19:21),  occasionally  for  the 
Jewish  system  of  religion  (Psa.  126: 
1),  and  once,  at  least,  for  heaven  (Heb. 
12  : 22). 

David  next  overcomes  the  Philis- 
tines (vv.  17-25).  Note  the  super- 
natural interposition  in  verses  23,  24. 
"The  sound  of  a  going,"  means  prob- 
ably the  sound  of  human  steps  as  of 
an  advancing  army,  the  symbol  of  Je- 
hovah's approach  in  power.  "Thou 
shalt  bestir  thyself,"  means,  "Be 
sharp  !"     "Rush   quickly  !" 

Thus  victory  comes  from  the  Lord, 
(i)  when  it  is  humbly  asked  for,  ac- 
cording to  His  will  and  word ;  (2) 
when  the  battle  is  undertaken  in  His 
name  and  for  His  cause;  (3)  when  it 
is  fought  in  obedience  to  His  direc- 
tions and  gviidance. 

But  observe,  as  Matthew  Henry 
says,  that  "though  God  promises  to 
go  before  them,  yet  David  must  bestir 
himself  and  be  ready  to  pursue  the 
victory."  God's  grace  must  quicken 
our  endeavors   (Phil.  2:  12,  13). 

Broadus  calls  the  chapter  "King 
David's  first  year  of  sunshine."  After 
years  of  darkness,  he  now  gains  a  new 
crown,  a  new  capital,  a  new  palace,  a 
new  victory  over  an  old  enemy,  and 
in  them  all  a  new  proof  of  God's 
favor. 

2.  Installing  the  Ark,  c.  6. 

The  first  attempt  to  bring  up  the 
ark  is  unsuccessful  (vv.  i-ii)  because 
of  the  sacrilegious  act  of  Uzzah  (Num. 
4 :  14,  15  ;  7:9;  18:3);  but  the  mo- 
tive of  David  s  heart  was  laudable, 
and  unlike  anything  we  read   of  Saul. 

"Baale   of  Judah"    is   another   name 


Ch. 


II  SAMUEL 


169 


for  Kirjath-jearim  (i  Sam.  6:21; 
Joshua    IS  :     60). 

The  second  attempt  was  successful 
(vv.  11-19),  because  the  Levitical  law 
was  obeyed  (see  i  Chron.  15:1-14), 
an  incidental  evidence  that  this  law 
had  been  recorded,  though  overlooked. 
This,  so  far,  answers  the  destructive 
criticism  which  would  relegate  the 
Pentateuch  to  a  later  period  than 
David. 

There  may  have  been  too  much 
abandon  in  David's  dancing  (y.  16), 
but  the  spirit  of  Michal's  criticism  (v. 
20)  was  not  God-glorifying,  for  David's 
rebuke  of  her  seemed  to  have  the  di- 
vine sanction  (v.  23).  See  i  Chron. 
16,  the  Psalm  composed  on  this  occa- 
sion. 

3.  The  Messianic  Covenant,  c.  7. 

We  have  here  one  of  the  most  im- 
portant chapters  in  the  Old  Testament, 
ranking  in  Messianic  significance  with 
Gen.  3,  12  and  49,  and  Deut.  18.  The 
seed  of  the  woman,  who  was  to  come 
in  the  line  of  Abraham  and  Judah,  is 
now  seen  to  belong  to  the  family  of 
Jesse ;  and  the  prophet  like  unto 
Moses  is  to  be  also  a  king  on  the 
throne  of  his  father  David. 

A  great  honor  for  David  is  now  to 
be  revealed.  He  has  a  lofty  motive 
in  desiring  to  build  a  temple  for  the 
ark,  and  Nathan,  not  taking  counsel  of 
the  Lord,  is  disposed  to  favor  it,  tmtil 
aifferently  informed   (vv.  1-17). 

In  these  words  of  the  Lord  by  Na- 
than observe  the  promise  of  Israel's 
future  prosperity  and  peace — still  fu- 
ture (vv.  10,  11).  Observe  further 
that  the  "house"  God  promises  to 
build  for  David  (vv.  11,  13),  is  neither 
a  material  nor  a  spiritual  one,  but,  as 
distinguished  from  either,  a  political 
one.  It  is  a  house  in  the  sense  of  an 
earthly  kingdom  to  be  set  up  in  his 
son.  But  it  is  clear  that  the  son  is 
not  merely  Solomon  who  immediately 
succeeded  to  the  throne,  but  the  Lord 
Jesus  Christ,  of  whom,  in  a  limited 
sense,  Solomon  is  a  type.  The  word 
"forever"  in  verse  13  foreshadows  this, 
but  the  first  sentence  of  verse  14  com- 
pared with  Hebrews  i  :  8,  settles  it. 

In  this  connection  Bishop  Horsley's 
and  Adam  Clarke's  translation  of  the 
latter  part  of  that  verse  is  interesting 
and  significant:  "When  iniquity  is 
laid  upon  Him,  I  will  chasten  Him 
with  the  rod  of  men" — a  parallel  to 
Isaiah  53  concerning  the  suffering  Mes- 
siah. 

David's  adoration  and  thanksgiving 
at  the  revelation  of  this  great  truth  is 
beautiful  (vv.  18-29).  Its  humility, 
faith,  and  gratitude  reach  a  sublimity 
unequaled  since  Moses. 


He  seemed  to  have  recognized  by 
faith  the  Messianic  character  of 
Nathan's  words,  if  we  may  judge  by 
Horsley's  and  Clarke's  translation  of 
verse  19 :  "O  Lord  God,  Thou  hast 
spoken  of  Thy  servant's  house  for  a 
great  while  to  come,  and  hast  regarded 
me  in  the  arrangement  about  the  MAN 
that  is  to  be  from  above,  O  God,  Je- 
hovah." (See  the  author's  Synthetic 
Bible  Studies.) 

Questions. 

1.  From  what  do  we  obtain  the  title 
of  this  lesson  ? 

2.  What  other  book  of  the  Old  Tes- 
tament parallels  Second   Samuel? 

3.  Give  the  meaning  of  "Zion"  in 
the  Bible. 

4.  When  may  victory  be  expected 
from  the  Lord  ? 

5.  What  makes  this  David's  "year 
of  sunshine"? 

6.  How  was  the  ark  brought  up  the 
second   time  ? 

7.  What  makes  chapter  7  so  im- 
portant ? 

8.  What  kind  of  a  house  does  God 
promise   David  ? 

9.  How  would  you  prove  the  Mes- 
sianic character  of  this  promise? 

10.  Which,  to  you,  is  the  best  verse 
in  chapter  7  ? 

VICTOEY  EVEEYWHERE 
Chapters  8-10 

I.     Introductory  Words. 

The  title  to  this  lesson  is  from  the 
phrase,  twice  repeated  in  chapter  8, 
"And  the  Lord  preserved  David 
whithersoever  he  went" ;  which  the 
Revised  Version  renders,  "And  the 
Lord  gave  victory  to  David  whitherso- 
ever he  went." 

The  Lord's  Battle. 

It  is  important  to  keep  in  mind  that 
the  Lord  gave  the  victory  and  that  it 
was  not  David's  prowess  that  won  it. 
Neither  did  his  character  merit  it. 
God  has  a  purpose  concerning  the  re- 
demption of  the  race  in  which  He  is 
using  Israel,  and  what  He  is  now  doing 
through  David  is  part  of  the  program. 
We  have  seen  this  before,  but  we  must 
never  lose  sight  of  it. 

Of  course  David  is,  in  his  heart,  sub- 
mitted to  the  will  of  God,  and  one 
whom  God,  for  that  reason,  delights 
to  use ;  but  still  it  is  God  working  and 
not   David. 

God  also  is  responsible  for  what  fol- 
lows in  the  punishment  and  destruction 
of  the  nations.  That  is  not  to  say 
that  He  approves  of  all  of  David's 
acts  in  detail,  far  from  it  indeed  ;  but 
the  great  outlined  plan  or  policy  is  His, 


170 


II  SAMUEL 


1-11 :  17 


a    fact   that    should   make   the    careless 
pause  to  think. 

War's  Cruelties. 

There  are  things  David  does  which 
are  cruel  in  our  eyes  ;  but  remember 
it  is  war  we  are  considering  and,  as 
one  of  our  own  generals  said,  "War 
is  hell,"  i.  e.,  a  taste  of  hell  on  earth, 
The  barbarities  of  David's  acts  were 
in  accord  with  the  thinking  of  his  time, 
just  as  the  barbarities  of  the  present 
are  in  accoraance  with  the  thinking 
of  our  time.  A  milder  age,  a  millenial 
state,  will  look  back  at  the  wars  of 
the  twentieth  century  with  the  horror 
that  we  now  contemplate  some  of  the 
history  of  the  Bible. 

Foreshadowing  Coming  Judgments. 

But  worse  things  are  coming  on  the 
earth  before  those  days,  as  we  judge 
by  the  book  of  Revelation.  The  God 
who  is  judging  and  punishing  the  peo- 
ple of  David's  period  is  the  same  who 
will  be  judging  and  punishing  when 
the  Antichrist  is  potent  in  the  earth.  _ 

Little  is  said  about  these  things  in 
current  preaching  and  teaching.  It  is 
unpopular  to  talk  of  sin  and  judgment, 
and  death  and  hell ;  but  these  things 
are  in  the  Bible,  and  we  have  no  right 
to  believe  what  we  like  and  turn  a 
deaf  ear  to  what  we  do  not  like.  He 
is  the  faithful  witness  for  God,  and 
the  faithful  friend  of  his  fellowmen, 
who  warns  them  truthfully  of  the 
wrath  to  come. 
2.    Details  of  the  Story,  c.  8. 

"Metheg-ammah"  (v.  i)  is  identical 
with  "Gath  and  her  towns"  (i  Chron. 
i8:  i).  Be  careful  to  examine  the  map 
for  these  localities,  as  it  will  aid  in 
mastering  the  lesson ;  and  remember 
that  light  will  be  thrown  upon  the  text 
here  and  there  by  comparing  the  par- 
allel  record   in    i    Chronicles.  _ 

The  "line"  (v.  2),  is  explained  by  a 
custom  of  Eastern  kings  to  make  their 
prisoners  lie  on  the  ground,  while  they 
determine  by  lot  ,or  a  measuring  line, 
who  should  be  spared  as  slaves  and 
who   should  be  slain. 

"To  recover  his  borders"  (v.  3"*, 
may  refer  to  David's  purpose  to  get 
possession  of  all  the  dominion  God 
promised  his  fathers  (Gen.  15:  18; 
Num.  24:17).  Horses  were  forbidden 
Israel  either  in  war  or  agriculture, 
and  perhaps  it  was  an  act  of  disobedi- 
ence for  David  even  to  save  100  for 
his  kingly  retinue. 

Verse  15  shows  that  while  David 
was  much  in  war  yet  he  also  reigned 
well  at  home.  He  had  a  strong  cabi- 
net (vv.  16-18).  An  explanation  of 
the  two  priests  (v.  17)  is  that  the 
former  had  been  put  in  office  by  Saul, 


while  David  had  exalted  the  latter. 
But  now  that  David  was  supreme  a 
compromise  seems  to  have  been  effect- 
ed, and  Zadok  exercised  his  office  at 
Gibeon  (i  Chron.  16:39)  while  Abi- 
athar   did   the    same   at  Jerusalem. 

3.    An  Illustration  of  Grace,  c.  9. 

We  need  not  dwell  on  chapters  9 
and  10,  but  the  Christian  worker  will 
discover  a  fine  illustration  of  grace  and 
a  good  outline  for  a  sermon  in  that  of 
Mephibosheth  : 

(a)  He  had  nothing  to  commend  him 
to    David. 

(b)  David  not  only  forgives  and  de- 
livers him  from  the  dread  of  retri- 
bution, but  restores  him  to  a  good  po- 
sition in  the  kingdom. 

(c)  He  did  this  for  the  sake  of  an- 
other,  Jonathan. 

(d)  Mephibosheth  served  David 
faithfully  all  his  days. 

Questions. 

1.  From  what  is  the  title  of  this  les- 
son   obtained  ? 

2.  Why  is  God  working  for  and 
through    David  ? 

3.  How  would  you  explain  some  of 
David's    acts  ? 

4.  To  what  future  event  do  David's 
victories  point? 

5.  How  would  you  explain  the  con- 
temporary   priests? 

6.  Can  you  tell  the  story  of  Mephi- 
bosheth from  memory,  and  point  out 
some   of  its   spiritual  lessons? 

DAVID'S  GEEAT  SIN 

Chapters  11-12 

1.  God's  Estimate  of  David's  Sin, 

12: 1-14. 

Why  the  incident  in  this  lesson 
should  be  designated  "David's  great 
sin,"  when  he  committed  so  many 
which  the  popular  mind  might  con- 
sider more  serious,  can  only  be  an- 
swered by  the  divine  estimate  of  it. 
Jehovah  regarded  nothing  David  had 
done  as  comparable  in  its  iniquity  with 
this.  Nathan's  address  to  David  shows 
this,  the  chastisement  that  followed 
David  through  the  rest  of  his  life 
shows  it,  and  David's  own  feelings  re- 
vealed in  Psalms  51,  32  and  103, 
which  he  is  supposed  to  have  written 
on  his  repentance  for  this  sin,  bear  a 
similar  testimony. 

2.  Uriah's  Character,  11:6-17. 

David's  sin  is  scarcely  more  con- 
spicuous in  the  picture  than  Uriah's 
self-restraint,  patriotism  and  general 
nobility  of  character  ;  and  this,  wheth- 
er or  not  we  regard  him  as  having  a 


12:10-14:1 


II  SAMUEL 


171 


suspicion   of  the  king's  motives   in  the 
premises  and  the  reason  for  them. 

3.  Forgiveness    Consistent    with 
Chastisement,  12: 10-14. 

The  king's  indignation  at  the  offend- 
er in  the  parable  (12:  1-6)  is  an  illus- 
tration of  a  common  fact  that  when 
men  are  most  indulgent  to  their  own 
sins  they  are  most  ready  to  condemn 
those  of  others.  The  judgment  pro- 
nounced upon  David  shows  it  possible 
for  a  saint  to  be  restored  to  God's 
favor,  while  at  the  same  time  the  di- 
vine abhorrence  of  sin  must  be  shown 
in  bitter  results  in  the  present  time. 
David  lost  four  sons  after  this,  and 
other  evils  came  upon  him.  (Compare 
I  Cor.  s  :  1-5;  II  :  28-32). 

4.  David's  Faith  and  Ours,  12:15- 

23. 

David's  remark  in  verse  23  may  be 
taken  as  an  intimation  of  the  belief 
of  a  future  life  and  the  immortality 
of  the  soul ;  and  yet  David's  faith 
could  not  have  been  as  deep  or  broad 
as  that  vouchsafed  to  the  believer  in 
these  days.  When  the  child  of  a  saint 
now  passes  hence,  it  is  not  for  the 
latter  to  say  that  he  shall  not  return 
to  him  for,  according  to  i  Thess.  4: 
13-18,  Jesus  may  return  before  the 
saint  dies  and  bring  the  loved  one 
with   Him. 

5.  Explanatory  Words,  12:26-31. 

The  concluding  verses  of  chapter  12 
require  explanation.  For  example,  as 
throwing  light  on  Joab's  words  in 
verses  2"]  and  28,  it  would  seem  that 
Rabbah,  which  had  been  besieged  for 
a  long  period,  was  divided  into  two 
parts,  a  lower  and  an  upper  town  di- 
vided by  a  stream.  The  first  had  been 
taken  by  Joab,  but  the  second,  the 
■  more  important  of  the  two,  must  be 
taken  by  David  in  person  if  the  lat- 
ter were  to  get  the  honor  for  it.  Now- 
a-days  kings  gain  victories  by  therr 
generals,  but  in  earlier  times  it  could 
not  be  done  by  proxy.  This  was  a 
great  city,  and  should  it  fall  to  Joab's 
arms  it  would  have  been  named  in  his 
honor  to   David's   humiliation. 

The  torture  (v.  31)  is  another  il- 
lustration of  the  horrors  of  war  in  that 
day,  and  is  justified  by  some  as  an  act 
of  retributive  justice  on  a  people  in- 
famous for  their  cruelties  (i  Sam.  2: 
2;  Amos  i:  13),  but  there  is  a  hap- 
pier explanation.  The  word  "under" 
used  three  times,  is  by  others  trans- 
lated "to,"  as  referring  not  to  their 
being  slain  in  this  manner,  but  being 
subjected  to  this  kind  of  slavery.  And 
so  when  it  says  he  "made  them  pass 
through   the    brickkiln,"    with    a    slight 


change  it  would   read,  he  "made  them 
labor    at   the    brickkiln." 

Questions. 

1.  What  three  facts  show  the  awful- 
ness  of  this   sin  of   David? 

2.  How  does  this  lesson  distinguish 
between  forgiveness  and  chastisement? 

3.  Have  you  read  i  Thess.  4:  13-18? 

4.  How  might  chapter  12:31  be  ren- 
dered ? 

5.  Try  to  memorize  Psalm  51  and 
103. 

"0,    ABSALOM,   MY  SON,   MY 

SON!" 

Chapters  13-18 

1.  Lust,  Murder  and  Deceit,  c.  13. 

In  the  preceding  lesson  judgments 
were  foretold  as  coming  on  David,  and 
we  are  entering  on  that  part  of  his 
career  when  the  prediction  is  fulfilled 
in   earnest. 

The  foulness  of  this  chapter  we 
would  not  dwell  upon  more  than  we 
can  help.  Tamar  of  course,  while  sis- 
ter to  Absalom,  was  half-sister  to 
Amnon,  the  two  young  men  being  sons 
of  David  by  different  wives. 

"A  garment  of  divers  colours"  (v. 
18)  might  be  rendered  "a  long  garment 
with  sleeves." 

"Geshur,"  whither  Absalom  fled, 
was  in  the  north  near  Syria  and  the 
country  of  his  maternal  ancestors  (2 
Sam,  3:3),  for  no  refuge  could  have 
been  given  him  in  Israel  (Num.  35 : 
21). 

2.  A  Strategem  Well  Meant,  c.  14. 

Joab  could  not  be  charged  with  lack 
of  love  and  loyalty  to  his  king,  as  the 
story  of  this  chapter  shows.  He  knows 
the  struggle  in  David's  heart  between 
his  love  for  his  son  and  his  desire  to 
respect  the  law  in  the  case  of  mur- 
derers. Therefore  he  concocts  the 
scheme  of  this  woman  by  whose  sup- 
posititous  case  the  king  is  brought  to 
see  that  there  may  be  a  higher  justice 
in  ignoring  a  lower  one.  As  Absaloni 
was  the  light  of  Israel  in  the  sense  that 
on  the  death  of  Amnon  he  was  heir_  to 
the  kingdom,  David  would  be  doing 
nothing  more  in  pardoning  him  than 
he  had  agreed  to  do  in  the  case  of 
this  widow's  son  (vv.  13-17).  But 
David's  action  was  wrong  neverthe- 
less.    See  Gen.  9:6,   Deut.   18:18,  etc. 

Let  not  the  beautiful  words  of  verse 
14  escape  attention.  How  they  sug- 
gest the  love  of  God  for  us  in  Jesus 
Christ !  He  was  the  means  devised 
that  we  might  not  be  banished  from 
His  presence. 


172 


II  SAMUEL 


15:1-19:15 


3.    Love  Ill-requited,  c.  15. 

Absalom  had  rather  be  free  in 
Geshur  than  a  prisoner  in  Jerusalem, 
and  Joab  is  forced,  after  two  years,  to 
make  an  effort  to  bring  him  and  his 
father    together,    which    succeeds    (14: 

21-33)-  .  ... 

But  Absalom  is  as  mean  in  spirit  as 
he  is  noble  in  appearance.  His  father 
has  reigned  too  long  to  suit  him  and, 
availing  himself  of  certain  causes  of 
complaint,  and  using  the  arts  of  the 
demagog,  he  raises  a  formidable  in- 
surrection to  put  himself  on  the  throne 
(vv.  1-12). 

The  word  "forty"  (v.  7)  is  thought  to 
be  an  error,  and  some  versions  have 
"four."  With  the  reference  to  Ahitho- 
phel  (v.  12),  compare  Psalms  41  and 
55,  and  for  the  further  experience  of 
David,   see   Psalm   3. 

The  foreigners  named  in  verses  18- 
22  were  doubtless  special  guards  David 
kept  about  him  since  the  days  of  his 
exile   among   the    Philistines. 

The  rest  of  the  chapter  is  a  striking 
illustration  of  how  David  combined 
piety  with  statesmanlike  leadership. 
He  was  still  "behaving  himself  wisely" 
as  in  the  days  of  his  youth. 

4.    Kissing  the  Rod  that  Smites,  cc. 
16,  17. 

Ziba  was  a  liar  seeking  favor  with 
the  king  he  foresaw  would  return  to 
power  (16:  1-4),  and  Shimei  a  coward- 
ly avenger  of  his  supposed  wrongs  who 
imagines  David's  days  are  numbered. 
Nursing  his  wrath  a  long  while,  now 
at  a  safe  distance  he  displays  it  (vv. 
5-14).  But  David  kisses  the  rod  that 
smites  him.  He  sees  the  hand  of  God 
in  it  all  and  worships  His  will  (vv.  10- 
12).  Happy  the  penitent  in  such  a 
case  who  can  exclaim  with  Elizabeth 
Prentiss : 

"Let  sorrow  do  its  work, 
Send  grief  and  pain  ; 
Sweet   are   Thy  messengers. 

Sweet   their  refrain, 
When  they  can  sing  with  me. 
More  love,  O  Christ,  to  Thee, 
More  love  to  Thee." 
Ahithophel,     highly     esteemed     as     a 
counsellor    recommends,    in    verses    20- 
23,  that  which  to  Absalom  would  be  like 
burning    his    bridges    behind    him    and 
which   would   compel   every   man  in   Is- 
rael to  determine  whose  side  he  was  on. 
There    could    be    no    reconciliation    be- 
tween father  and  son  after  this  indig- 
nity. 

The  contents  of  chapter  17  carry 
their  explanation  on  their  face. 
Ahithophel's  counsel  is  wise  to  seize 
David's  person  before  he  can  gather  a 
formidable    army     (vv.     1-4),    but    the 


Lord  defeats  it  through  Hushai  (vv.  5- 
14).  (Compare  i  Cor.  i  :  z-j,  28). 
Hushai  doubts  whether  his  counsel  will 
be  taken,  which  explains  his  efforts  to 
get  the  news  to  David  (vv.  15-22)  ; 
but  Ahithophel,  finding  that  it  is  taken, 
commits  suicide  foreseeing  David's  vic- 
tory and  his  retribution  as  the  result 
(v.   2Z). 

5.    How  Fathers  Love,  c.  18. 

The  praises  of  a  mother's  love  are 
often  sung,  but  this  chapter  teaches  us 
that  a  father's  can  be  just  as  passionate 
and  unreasoning  (v.  <}.  Joab's  act 
(vv.  14,  15)  seems  to  have  been  justi- 
fied by  all  the  circumstances,  for  there 
could  be  no  peace  in  Israel  and  Ab- 
salom alive.  His  death  spared  many 
lives.  The  manner  of  his  burial,  ex- 
pressing loathing  and  abhorrence  of 
him  (v.  17),  was  different  from  what 
he  had  expected  for  himself  (v.   iS). 

The  heartrending  cry  of  David  (v. 
33)  seems  to  pierce  all  space  from  that 
day  to  this,  and  we  hear  it  ringing  in 
our  ears  even  now. 

Questions. 

1.  Have  you  refreshed  your  mind  on 
the    Levitical    law    concerning   murder? 

2.  Can  you  quote  2  Samuel   14:  14? 

3.  How  does  Absalom  bring  Joab  to 
terms? 

4.  Memorize  Psalm  3. 

5.  How  does  this  experience  in 
David's  life  bring  out  his  piety? 

6.  Have  you  examined  i  Corinthians 
I  :  27,  28? 

7.  What  lessons,  if  any,  does  this 
lesson  present  to  you? 

BEINGING  BACK  THE  KING- 

Chapteb  19 

1.  An   Over-Zealous   Servant,   19: 
1-8. 

Joab  was  to  David  what  Bismarck 
was  to  King  William.  He  had  the 
same  iron  in  his  blood,  but  sometimes, 
like  the  latter,  he  overdid  things.  The 
kaiser  was  glad  to  be  rid  of  Bismarck, 
and  Joab's  conduct  towards  David  is 
preparing  the  way  for  his  successor. 
Those  were  too  strong  words  he  used 
in  verse  7,  and  show  the  power  he  as- 
sumed over  the  army. 

2.  A  Backward  People,  vv.  9-15. 

Judah,  the  king's  tribe,  should  have 
taken  the  initiative  for  his  return,  and 
the  priests  should  have  stirred  them  to 
it.  It  is  disappointing  that  it  was 
otherwise  and  perhaps  explains  David's 
adroitness  in  choosing  Amasa  to  super- 
sede Joab,  who  persuades  the  people  to 
act  as  one  man. 


19  :  16-22  : 1 


II  SAMUEL 


173 


We  can  hardly  pass  the  event  with- 
out speaking  of  its  parallel  in  the  case 
of 

"Great  David's  Greater  Son." 

Why  is  His  Church  so  silent  about  His 
coming  back  again  ?  One  would  think 
He  was  not  wanted  back  by  the  little 
that  is  said  about  it.  And  yet  He  has 
promised  to  come — "This  same  Jesus" 
— and  to  bring  His  reward  with  Him  ! 
Who  can  tell  whether,  if  we  spake  one 
to  another  about  it,  we  might  not  be- 
gin to  act  in  such  a  manner  as  to 
hasten  His  coming?  Will  it  be  neces- 
sary for  Him  to  cast  away  the  present 
leaders  of  His  Church  and  call  to  His 
aid  some  Amasa  with  the  power  to 
bow  the  hearts  of  His  people  toward 
Him  as  the  heart  of  one  man? 

Why   say  ye   not   a   word   of  bringing 

back  the  king? 
Why   speak   ye   not   of   Jesus  and   His 

reign  ? 
Why  tell  ye  of  His  kingdom  and  of  its 

glories    sing? 
But  nothing  of  His  coming  back  again? 

3.  A  Lenient  Sovereign,  vv.  16-40. 

We  wonder  David  should  have  been 
so  forbearing  to  Shimei  (vv.  16-23) 
when  we  consider  the  latter's  conduct 
in  the  last  lesson ;  and  on  the  other 
hand  we  are  surprised  that  Mephi- 
bosheth  should  not  have  had  more  cor- 
dial treatment  (vv.  24-30).  The  mean- 
ing of  verse  29  is  not  clear. 

4.  A  Jealous  Outbreak,  19:41-20: 
26. 

The  closing  verses  of  chapter  19  ex- 
hibit the  beginning  of  that  tribal  dis- 
sension which  ultimately  led  to  the 
dismemberment  of  the  kingdom. 

Nothing  is  known  of  Sheba  (20 :  i, 
2),  but  he  was  of  much  influence 
among  the  adherents  of  the  former  dy- 
nasty of  Saul. 

Amasa  seems  to  have  been  unequal 
to  rallying  the  army  and  Abishai  is 
called  into  the  service,  to  the  further 
affront  of  Joab.  But  the  last  named 
joins  in  the  battle  and  doubtless  with 
the  wicked  intention  he  afterward  ex- 
ecutes (v.  10).  His  influence  with  the 
army  is  seen  in  that,  even  under  these 
circumstances,  the  warriors  rally 
around  him  and  are  led  to  victory  (vv. 
11-23).  David  is  obliged  to  reinstate 
him,  and  the  conckision  of  the  chapter 
shows  the  whole  government  reestab- 
lished in  its  wonted  course. 

5.  A  Wrong  Avenged,  21:1-14. 

Joshua  had  made  a  covenant  with 
the  Gibeonites  (Joshua  9:3-27).  But 
Saul,  for  political  reasons,  had  violated 


its  terms  (v.  2) — just  under  what  cir- 
cumstances there  is  no  record.  It  was 
a  case  of  national  guilt  and  received  at 
God's  hands  a  national  punishment  (v. 
i).  Awful  was  the  atonement  ren- 
dered and  yet  it  might  have  been  more 
severe.  Moreover,  God  permitted,  and 
indeed  directed  it  (vv.  3-9),  and  the 
Judge  of  all  the  earth  shall  do  right 
(Gen.  18-25).  Let  the  circumstance 
teach   us  to  fear  God  and  hate  sin. 

"Michal,  the  daughter  of  Saul"  (v. 
8)  should  be  "Michal's  sister,"  or  else, 
the  two  sons  were  adopted  and  brought 
up  by  her  though  born  of  her  sister. 

6.    An  Epoch  Reached,  21 :  15-22. 

David  is  beginning  to  feel  his  years 
and,  in  this  war,  he  might  have  lost 
his  life  but  for  the  interference  of  a 
stronger  hand  (vv.  15-17).  He  must 
no  more  go  out  to  battle.  He,  as  king, 
is  the  "light,"  of  Israel,  and  must  not 
run  into  danger  lest  he  be  quenched. 

Philistia  was  prolific  in  giants,  btit 
the  Lord  was  with  His  people  to  over- 
come them   (vv.    18-22). 

Questions. 

1.  What  late  historic  character  does 
Joab  suggest? 

2.  How  does  David  seek  ineffectually 
to  rid  himself  of  Joab? 

3.  Quote  Acts  I  :  II  and  connect  it 
with  this  lesson. 

4.  What  arouses  Israel's  jealousy  of 
Judah? 

5.  What  were  the  natural  relations 
of  Joab  to  Amasa  and  Abishai  ? 

6.  Relate  the  story  of  the  first  part 
of  chapter  21  in  your  own  words. 

7.  What  lessons  does  it  teach  ? 

8.  What  epoch,  physical  and  histor- 
ical, has  David  reached? 

MINGLED  EXPERIENCES 

Chapters  22-24 

I.    The  Grateful  Retrospect,  c.  22. 

The  title  of  this  section  is  that  which 
Spurgeon  gives  the  psalm  which  con- 
stitutes it.  The  psalm  is  numbered 
18  in  the  book  of  Psalms,  and  will  be 
found  to  contain  variations  in  the  text. 
A  common  explanation  of  these  is  that 
David  sung  it,  or  caused  it  to  be  sung, 
often,  and  hence  revised  it  for  final 
use  in  the  tabernacle. 

The  second  and  forty-ninth  verses  of 
the  psalm  are  quoted  in  the  New  Tes- 
tament as  the  words  of  Jesus  Christ 
(Rom.  15:9  and  Heb.  2:13),  which 
gives  it  a  right  to  be  classed  as  a  Mes- 
sianic psalm.  Such  psalms  are  those 
in  which  the  psalmist  is  either  referring 
to  the  Messiah,  or  in  which  the  latter, 
by  His  Spirit,  is  speaking  in  the  first 
person    through    the    psalmist.      There 


174 


II  SAMUEL 


23  : 1-24 :  25 


is  a  sense,  therefore,  in  which  all 
through  this  psalm  we  may  think  of 
Jesus  as  referring  to  His  own  sorrows 
while  on  the  earth,  His  deliverance 
from  His  enemies,  and  His  triumphs 
over  opposition. 

To  speak  of  the  psalm  more  in  de- 
tail, verse  i  gives  its  occasion  ;  verses 
2  and  4,  its  theme ;  s  to  19  speak 
poetically  of  the  deliverances  obtained 
through  the  power  of  God ;  20  to  28, 
the  reason  for  them  as  based  on  the 
psalmist's  righteousness  ;  29  to  43,  the 
preparation  and  girding  the  psalmist 
himself  received;  and  44  to  51  mingle 
praise  for  the  past  and  prophecy  for 
the  future. 

It  is  the  fourth  division,  20  to  28 
more  than  any  other,  that  makes  it 
difficult  to  apply  the  psalm  to  David 
except  in  a  highly  poetical  sense,  and 
which  gives  it  a  Messianic  significance. 

2.  The  Last  Words,  23: 1-7. 

What  is  meant  by  the  first  sentence 
of  this  chapter  is  difficult  to  say.  It 
reads  like  a  note  of  some  editor  and 
may  mean  that  the  verses  following, 
although  poetical,  are  not  part  of  the 
preceding  song. 

The  whole  section  is  reminiscent  and 
expressive  of  trust  in  God.  The  sec- 
ond verse  is  a  strong  testimony  to  the 
divine  inspiration  of  David's  words. 

David's  house  had  not  been  what  it 
should  have  been  (v.  5),  yet  God's 
covenant  was  sure,  and  for  His  own 
Name's  sake  it  would  be  carried  for- 
ward until  the  Messiah  should  sit  upon 
the  throne.  He  was  David's  desire  and 
salvation. 

3.  A  Catalogue  of  the  Mighty,  23: 

8-39- 

David's  great  human  helpers  are 
here  designated  and  short  sketches 
given  of  them.  Space  will  not  permit 
any  enlarged  commentary  on  the  text, 
nor  is  it  necessary.  But  note  the  su- 
pernatural character  of  their  achieve- 
ments— "the  Lord  wrought  a  great  vic- 
tory"  (v.   12). 

There  were  three  classes  of  these 
men.  The  first  consisted  of  the  first 
three  named,  verses  8  to  17;  the  sec- 
ond, of  the  next  three,  Abishai, 
Benaiah  and  Asahel,  apparently,  18  to 
24 ;  and  the  third  of  the  last  thirty,  of 
whom,  it  would  appear,  Asahel  was 
chief. 

4.  Numbering  the  People,  24:  i-g. 

When  this  took  place  is  not  easy  to 
determine,  but  it  is  disappointing  to 
note  that  it  was  a  testing  of  David's 
character  in  which  he  failed. 

"He"  before  "moved"  in  verse  i, 
refers  to   Satan,  as  will  be  seen  from 


I  Chronicles  21:3,  and  shows  that  al- 
though God  does  not  tempt  any  man 
(Jas.  I  :  13),  yet,  sometimes  He  per- 
mits the  adversary  of  souls  to  do  it 
In  this  case  He  withdrew  His  sup- 
porting grace  and  tlie  king  fell  (vv. 
3.   4). 

How  long  did  it  take  to  obtain  this 
census,  and  what  was  its  report  (vv. 
8,  9)?      . 

There  is  an  apparent  discrepancy  be- 
tween the  record  here  and  i  Chronicles 
21,   which,   however,    can   be   explained. 

Samuel  says,  "there  were  in  Israel 
800,000  valiant  men" ;  while  Chron- 
icles says,  "And  all  they  of  Israel  were 
a  thousand  thousand  and  an  hundred 
thousand  men  that  drew  sword" — 300,- 
000  more.  The  words  in  the  second 
case,  "all  they  of  Israel,"  suggests  the 
key  to  the  difficulty.  Chronicles  gives 
the  full  number  of  the  military  belong- 
ing to  Israel,  while  Samuel  omits  the 
special  guards  of  the  king  and  the 
princes  who  were  in  actual  service  as 
militia,   and   which   were  just   300,000. 

In  like  manner,  Samuel  says,  "The 
men  of  Judah  were  500,000  men," 
while  Chronicles  records  that  "Judah 
was  470,000  that  drew  sword."  The 
difference  is  explained  by  the  army  of 
observation  on  the  frontiers  of  Philistia 
(2  Sam.  6:1,  2)  which  were  not  in- 
cluded by  the  author  of  Chronicles, 
though  they  were  by  the  author  of 
Samuel.  In  this  case  the  first-named 
does  not  say  "all  they  of  Judah,"  as 
he  had  of  Israel. 

5.     A  Choice  of  Chastisement,  w. 
10-25. 

God  graciously  leads  David  to  re- 
pentence  (v.  10),  but  He  can  by  no 
means  clear  the  guilty  (w.  11,  12),  yet 
mercy  mingles  with  justice  (vv.  13, 
14). 

Note  the  difference  between  David's 
spirit  in  verse  17,  and  that  of  Saul  in 
corresponding  circumstances  (i  Sam. 
15:15).  And       do       not       overlook 

Araunah's  kingly  generosity  on  the  one 
hand  (v.  23),  or  David's  conscientious- 
ness on  the  other  (v.  24).  Of  course. 
"Oman"  in  Chronicles  is  only  another 
pronunciation  of  Araunah  in  Samuel. 

Observe  from  i  Chronicles  21  :  28- 
22 :  5,  that  the  threshing  floor  subse- 
quently became  the  site  of  Solomon's 
temple. 

Questions. 

1.  In  what  part  of  the  Bible  are  the 
contents  of  chapter  22  again  found? 

2.  How  may  the  variations  be  ex- 
plained ? 

3.  What  are  "Messianic"  psalms? 

4.  Give  a  proof  of  verbal  inspiration 
in  this  lesson. 


1  Ki.  1 :  10-3  :  4 


II  SAMUEL  I  KINGS 


175 


5.  What  shows 
character  of  the 
David's    worthies  ? 

6.  Quote  James   i 


the      supernatural  7.  How  might  the  discrepancy  in  the 

achievements      of        census    be    explained  ? 

8.  How  famous  did  Araunah's  thresh- 
:  13.  ing-floor  become? 


FIRST  KINGS 


THE  CORONATION  OF  SOLOMON 
Chapters  1-2 

1.  The  Occasion  for  it,  1:10. 

The  incident  in  the  first  four  verses 
is  recorded  not  for  itself,  but  because 
of  what  grew  out  of  it  in  Adonijah's 
case  (2:  13-25).  It  was  a  custom  in 
the  Orient,  and  still  is,  to  do  this  for 
hygienic  reasons  on  the  stipposition 
"that  the  inhalation  of  young  breath 
will  give  new  vigor  to  a  worn-out 
frame."  The  event  shows  that  Abishag 
was  made  a  concubine  or  secondary 
wife  to  the  king  (2:  22). 

Adonijah,  doubtless,  felt  some  justifi- 
cation for  his  conduct  in  that  he  was 
now  the  eldest  son  of  David  (2  Sam. 
3:4),  and  no  public  intimation  had 
been  made  as  to  the  successor  on  the 
throne.  Moreover,  his  father  seems  to 
have  indulged  him  in  certain  liberties 
(v.  6). 

For  the  history  of  Zadok  and 
Benaiah  see  2  Samuel,  8:17;  15:24; 
21:53  and  8:18;  20:23.  With  Na- 
than we  have  met  (2  Sam.  7).  There 
was  something  ominous  in  the  omis- 
sion of  these  men  from  Adonijah's 
feast    (v.    10). 

2.  The  Way  of  Procedure,  i:  11-40. 

Bathsheba  was  a  capable  woman,  for 
it  is  inferred  from  verse  17  that  she 
had  great  influence  with  the  king.  Na- 
than must  have  known  of  the  promise 
spoken  of  and  been  aware  of  its  har- 
mony with  the  divine  will  to  explain 
his  action  (vv.  11-27). 

3.  The  Earliest  Results,  1:41-2: 46. 

(4)  Adonijah  (1:50-53,  2:13-25).. 
The  four  corners  of  the  altar  of  burnt 
offering  to  which  sacrifices  were  bound, 
were  symbols  of  salvation  and  con- 
sidered as  a  sanctuary  for  all  except 
certain  classes  of  off'enders  (Ex.  21  : 
14).  Adonijah's  offense  was  rebellion, 
but  he  is  spared  on  the  conditions 
named.  Unhappily,  however,  he  vio- 
lates them  and,  apparently  instigated 
by  Joab  and  Abiathar  (v.  22),  adopts 
a  course  which,  according  to  eastern 
ideas,  was  of  dangerous  consequence 
to   the   state. 

(2)  Abiathar  (vv.  26,  27).  The  pun- 
ishment  of   the   priest   follows   that   of 


the  usurper.     (Note  the  fulfilment  of  1 
Samuel  2  :  30). 

(3)  Joab  (vv.  28-34).  The  crimes 
of  this  military  leader  merited  death, 
according  to  the  divine  law  (Num.  35  : 
ZZ),  which  would  have  been  visited 
upon  him  earlier,  no  doubt,  had  it  not 
been  for  his  power  with  the  army. 
Compare  David's  words  in  2  Samuel  3  : 
28,  29. 

(4)  Shimei  (vv.  36-46).  By  the 
death  of  this  man  all  the  leaders  of 
factions  inimical  to  Solomon  were  cut 
off,  which  explains  the  last  sentence 
of  the  chapter. 

Questions. 

1.  What  relation  presumably  did  Abi- 
shag  sustain    to    David  ? 

2.  Had  Adonijah  any  apparent 
ground   for  his  action? 

3.  What  shows  a  plot  in  his  case? 

4.  How  does  chapter  i  :  15-31  indi- 
cate the  dignity  associated  with  the 
human  sovereignty  of  Israel  at  this 
time  ? 

5.  How  did  Adonijah  show  his  heart 
unchanged  ? 

6.  In  what  line  of  the  priesthood  did 
Abiathar    come? 

7.  In  what  sense  did  Solomon's  king- 
dom come  to  be  established  at  this 
period? 

SOLOMON'S    GREATNESS   AND 
WISDOM 

Chapters  3-5 

I.    His  Egyptian  Alliance,  c.  3:1- 

It  is  disappointing  at  the  beginning 
to  speak  of  that  which  betokens  neither 
greatness  nor  wisdom  on  Solomon's 
part,  looking  at  it  from  the  highest 
point  of  view.  This  marriage  with  a 
heathen  wife  was  contrary  to  the  law 
of  God  (Ex.  34:  16)  ;  and  while  it  was 
entered  into  for  political  reasons,  and 
to  strengthen  Israel's  hands,  yet  in  the 
end  it  weakened  them,  as  Israel  came 
to  trust  in  Pharaoh  more  than  Jehovah. 

And  yet  Solomon  loved  the  Lord, 
and  served  Him  with  the  limitations 
named  in  these  verses,  and  the  Lord 
was  longsuffering  toward  him  as  with 
his    father   David. 

Some  think  that  since  Solomon  was 


176 


I  KINGS 


3:5-6: 14 


not  divinely  rebuked  for  marrying  this 
princess,  as  he  was  later  for  marrying 
Other  foreigners,  she  may  have  con- 
sented to  become  a  proselyte  to  the 
Jewish  religion.  It  is  interesting  also 
that  the  Song  of  Songs  and  the  4Sth 
Psalm  were  probably  composed  in  her 
honor,  although  both,  in  the  mind  of 
the  Holy  Spirit,  had  a  typical  refer- 
ence to  the  relation  of  Jehovah  to  Is- 
rael, or  Christ  to  His  Church,  or  both. 
The  "high  places"  in  verse  2,  were 
altars  erected  on  natural  or  artificial 
eminences,  on  the  theory  that  the  wor- 
shipper was  thus  brought  nearer  the 
Deity.  They  had  been  prohibited  by 
Moses  because  of  their  association  with 
idolatry  (Lev.  17:3,  4.  etc.);  but,  as 
the  temple  was  not  yet  built  in  Israel 
and  the  tabernacle  was  moved  about 
from  place  to  place,  they  seem  to  have 
been  tolerated  without  special  rebuke 
from   God. 

2.  His  Noble  Request,  w.  5-15. 

Observe  that  the  wisdom  Solomon 
desired  was  not  of  the  heavenly  but  the 
earthly  kind  (v.  g).  Noble  it  was,  and 
yet  Solomon  might  have  had  something 
still  more  worth  while  had  he  sought 
it.  How  does  God's  answer  illustrate 
Ephesians  3  :  20  ? 

Solomon's  expression  "I  am  but  a 
little  child"  (v.  7)  is  not  to  be  taken 
in  the  sense  of  years  but  experience. 
He  was  probably  twenty  at  this  period 

3.  His  State  and  Retinue,  c.  4:1- 
28. 

How  do  verses  11  and  15  indicate 
that  this  chapter  is  dealing  with  a  later 
period  in  Solomon's  reign? 

Observe  the  development  of  the  king- 
dom at  this  time  as  indicated  by  these 
officials.  The  word  "priest"  (v.  2),  it 
is  thought,  should  be  rendered  "prince," 
so  that  Azariah  was  probably  prime 
minister ;  then  follow  three  secre- 
taries of  state  (?),  a  historiographer, 
a  military  commander  in  chief,  a  high 
priest,  provincial  governors  (?),  a  con- 
fidential adviser,  a  steward  or  chamber- 
lain, a  state  treasurer  or  collector  of 
customs,  etc.   (vv.  2-6). 

Afterward  local  revenue  officers  are 
named,  for  the  taxes  raised  were  in 
the  products  of  the  soil  rather  than 
money.  These  were  put  in  store  cities 
in  the  different  localities  until  required 
at  the  palace  (w.  7-21).  Compare 
chapter  9  :  19.  _ 

The  "provision"  in  verses  22  and  23 
refers  to  the  tables  of  the  king's  con- 
cubines, courtiers,  guests,  etc.,  as  well 
as  his  private  board. 

4.  His  Fame,  w.  28-34. 

This  exceeded  that  of  the  Chaldeans 
or  Persians,  or  Egyptians,  renowned  as 


the  last  named  were  for  all  kinds  of 
learning  (v.  30).  There  were  none  of 
his  contemporaries  he  did  not  excel 
(v.  31).  He  was  author  of  wise  say- 
ings and  songs  by  the  thousands  (v. 
32).  He  was  a  master  of  forestry  and 
arboriculture,  of  zoology,  and  orni- 
thology and  ichthology,  so  that  kings 
as  well  as  lesser  people  came  to  listen 
to   and  confer  with   him. 

5.     His  Friends,  c.  5. 

Among  the  kings  who  came  to  pay 
court  was  Hiram  of  Tyre,  who,  whether 
he  was  the  Hiram  of  David's  time,  or 
his  son  or  grandson,  it  is  difficult  to 
say.  This  results  in  a  contract  for  the 
building  of  the  temple,  in  which  the 
skilled  workmen  of  Tyre  are  yoked 
with  the  commoner  laborers  of  Israel 
(v.  6).  Advantages  are  to  be  recipro- 
cated (v.  9).  Compare  chapter  9:20, 
also  2  Chronicles  2:17,  18  and  8:7-9 
from  which  we  gather  who  were  the 
laborers  Solomon  laid  tribute  upon  for 
this  work.  The  stones  in  verses  17 
and  18  are  still  seen  in  the  lower  foun- 
dations of  the  site  of  the  ancient 
temple. 

Questions. 

1.  Have  you  read  the  4Sth  Psalm? 

2.  What  does  the  Song  of  Songs 
typify  ? 

3  Why  were  altars  built  on  high 
places  ? 

4.  Quote  Ephesians  3  :  30. 

5.  Name  from  memory  the  offices  in 
Solomon's   kingdom. 

6.  Name  some  of  the  branches  of 
Solomon's  learning. 

7.  For  what  arts  or  trades  were  the 
Phoenicians   (or  Tyrians)   noted? 

8.  What  do  you  recall  of  the  dealings 
between  Hiram  and   David  ? 

BUILDING  THE  TEMPLE 

Chapters  6,  7 

I.  The  Work  in  Outline,  c.  6: 1-14. 

Note  the  particularities  as  to  date, 
dimensions  and  general  appearance 
(vv.  1-4),  on  which  space  will  not  per- 
mit extended  comment.  As  to  the  size 
of  the  cubit,  the  question  as  to  whether 
the  elevation  is  external  or  internal, 
the  description  and  purpose  of  the  win- 
dows, for  example,  students  must  be 
referred  to   Bible  dictionaries. 

The  chambers  (vv.  5-10)  on  three 
sides  of  the  temple  seem  to  have  been 
three  stories  high,  each  wider  than 
that  beneath  it,  with  a  winding  stair- 
way on  the  interior  leading  to  the  mid- 
dle  and   upper   stories. 

Travelers  speak  of  a  quarry  near 
Jerusalem  from  which  the  stones  are 
likely  to  have  come.    There  is  evidence 


6 :  15-7 :  51 


I  KINGS 


177 


too,  that  they  were  dressed  there  as  the 
text  says  (v.  7),  for  other  stones  like 
them  in  size  and  substance  are  found 
in   the  remains. 

The  communication  of  the  Lord  to 
Solomon  is  significant  of  encourage- 
ment and  warning.  When  He  speaks 
of  dwelling  among  His  people  it  has 
the  same  meaning  as  when  He  used 
the  words  in  the  wilderness.  The  vis- 
ible glory  resting  over  the  mercy  seat 
in  the  most  holy  place  was  the  token 
of  His  presence.  It  remained  there 
while  the  nation  served  Him,  and  th'St 
meant  that  He  was  protecting  and 
blessing  them. 

2.  The  Details,  w.  15-38. 

Verse  15  reveals  that  the  walls  were 
sheathed  with  cedar  and  the  floor 
planked  with  fir  or  cypress ;  thus  the 
stone  was  entirely  hidden.  The  walls 
were  carved  in  relief  with  foliage  and 
flowers  (v.  18)  and  cherubim  and  palm 
trees  (v.  29).  But  the  whole  was  over- 
laid with  gold   (v.  22). 

Comparing  the  first  and  last  verses 
of  the  chapter,  how  long  was  the 
temple  in  building?  In  round  numbers 
how  does  the  last  verse  reckon  it? 

3.  Solomon's   Own   Palace,  c.  7: 
1-12. 

Perhaps  the  longer  time  occupied  in 
building  this  is  explained  by  the  fact 
that  its  completion  was  not  so  urgent 
or  important  as  the  temple,  and  that 
the  same  preparation  for  it  had  not 
been  made  in  advance   (v.  i). 

In  the  Revised  Version  verse  2  be- 
gins :  "For  he  built  the  house  of  the 
forest  of  Lebanon."  This  indicates 
that  it  is  still  his  own  house  which  is 
referred  to,  the  material  for  which 
came  from  the  same  locality  as  that  for 
the  temple. 

The  edifice  seems  to  have  been  ob- 
long (v.  2),  with  a  front  porch  used  as 
a  judgment  hall  (vv.  6,  7).  There  was 
also  a  large  hall  in  the  center,  on  one 
side  of  which  were  the  king's  apart- 
ments and  on  the  other  those  of  the 
queen  (v.  8).     Compare  Esth.  2:3,  9. 

The  phrase  in  verse  12,  "the  inner 
court  of  the  house  of  the  Lord,"  should 
read  as  in  the  Revised  Version,  "like 
as  the  inner  court,"  etc.  The  meaning 
is  that,  in  the  palace  as  in  the  temple, 
the  same  rows  of  hewn  stones  and 
cedar  beams  formed  the  wall. 

4.  The  Foreign  Craftsman  and  His 

Work,  vv.  13-51. 

This  "Hiram"  was  not  the  king  of 
Tyre,  but  another  man  of  that  country 
by  the  same  name,  and  evidently  a 
genius  in  mental  work  (v.  14). 


Tyrians  and  other  Phoenicians  were 
not  only  great  workers  in  timber  (v. 
6),  but  renowned  the  world  over  for  the 
art  in  wliich  he  so  greatly  excelled. 

But  Hiram  had  Jewish  blood  in  him 
too  (v.  14).  Here  he  is  said  to  be  of 
the  tribe  of  Naphtali  on  his  mother's 
side,  while  2  Chronicles  2 :  14  speaks 
of  her  as  of  Dan ;  but  she  may  have 
belonged  to  the  first  named  while  liv- 
ing in  Dan. 

Hiram's  work,  consisted,  first,  of  the 
pillars  of  the  temple  and  their  capitols, 
the  latter  beautifully  ornamented,  and 
which  were  named  as  they  were  set 
up.  For  the  meaning  of  these  names 
see  the  margin  of  your  Bible  (vv.  15- 
22). 

Next  came  the  "molten  sea,"  (vv. 
23-26),  which  was  not  the  same  as  the 
brazen  laver  of  the  tabernacle,  as  will 
be  seen  by  comparing  2  Chronicles  4: 
1-6,  especially  verse  6. 

Then  "the  ten  bases  of  brass,"  (vv. 
27-39),  which,  according  to  verse  38, 
were  for  the  support  of  the  brazen 
lavers.  And  these  in  turn  were  for  the 
washing  of  the  sacrifices  (see  2  Chroni- 
cles I,  as  above). 

Hiram  also  made  what  other  things 
(v.  40)  ?  What  locality  was  selected  for 
the  furnaces,  and  why?  (For  answer 
to  the  last  half  of  this  question  com- 
pare the  margin  with  the  text  of  the 
verse).  The  reference  here  is  to 
bronze  rather  than  what  we  know  as 
brass. 

Observe  in  verse  51  that  in  addition 
to  the  furnishings  which  Solomon  made 
for  the  temple  and  which  were  modeled 
after  those  in  the  tabernacle  of  the 
wilderness,  he  also  deposited  therein 
the  sacred  articles  "which  David  his 
father  had  dedicated,"  though  they 
probably  were  not  used. 

Questions. 

1.  What  archjeological  evidence  Is 
borne  to  the  historical  character  of  this 
narrative? 

2.  How  does  God  encourage  and 
warn  Solomon .'' 

3.  Why  may  a  longer  period  have 
been  taken  in  building  the  palace  than 
the  temple? 

4.  For  what  were  the  people  on  the 
north  of  Palestine  noted  ? 

5.  How  would  you  harmonize  verse 
14  with  the  corresponding  reference 
in   2   Chronicles? 

6.  What  do  the  words  "Jachin"  and 
"Boaz"  mean? 

7.  For  what  use  was  "the  molten 
sea"  ? 


178 


I  KINGS 


8:1-9:  25 


DEDICATION  OF   THE   TEMPLE 
Chapters  8,  9 

1.  The  Time,  8:  i,  2. 

Since  the  temple  was  completed  in 
the  eighth  month  of  the  previous  year 
(6 :  38)  and  not  dedicated  until  the 
seventh  of  the  following,  how  shall  we 
explain  the  interval  ?  The  reason  usual- 
ly assigned  is  that  the  king  waited  for 
the  feast  of  tabernacles  in  the  fall  when 
one  of  the  greatest  assemblies  took 
place,  and  for  this  purpose  the  most 
appropriate. 

2.  The  Grand  Procession,  vv.  3-9. 

Observe  who  were  the  leading  actors 
(v.  3).  Also  what  articles  they  carried 
(v.  4).  The  "tabernacle"  means  the 
old  tabernacle  of  the  wilderness,  which 
had  been  located  at  Gibeon  and  was 
now  to  be  preserved  in  the  temple  at 
Jerusalem. 

Notice  the  sacrificing  on  the  march 
(v.  5).  Notice  that  it  was  the  original 
ark  of  the  covenant  that  was  placed  in 
the  most  holy  place  of  the  temple  (v. 
6).  "The  wings  of  the  cherubim" 
mean  those  that  Solomon  caused  to  be 
placed  there,  and  larger  than  those  of 
Moses'  time  which  were  firmly  at- 
tached to  the  ark  itself  (Ex.  37  :  7,  8). 
The  staves  at  the  end  of  the  ark  were 
drawn  out  to  be  seen  in  the  holy  place, 
but  not  beyond  it  (v.  8).  This  was  to 
guide  the  hign  priest  on  the  day  of 
atonement,  that  he  might  be  able  to 
enter  the  most  holy  place  in  the  thick 
darkness    (Ex.    25:15). 

Note  what  the  ark  contained  (v.  9), 
and  compare  Hebrew  9 :  4.  This  last 
Scripture  should  be  understood  as 
teaching  that  the  things  it  names  were 
placed  by  and  not  in  the  ark.  (See  Ex. 
16  :  33  ;    Num.  17  :  10). 

3.  The  Divine  Acceptance  of  the 
Work,  vv.  10,  II. 

It  is  only  necessary  to  compare  these 
verses  with  Exodus  40 :  34,  to  see  the 
significance  of  this  act  of  Jehovah. 
He  thus  established  Himself  in  Israel 
and  took  His  seat  on  the  throne  of 
His  glory.  What  satisfaction  it  must 
have  brought  to  Solomon,  and  indeed 
all  the  faithful  in  Israel.  What  a  re- 
ward for  their  endeavors  !  Oh,  if  they 
had  only  been  faithful  thereafter,  that 
the  Lord  might  never  have  departed 
from  them !  What  a  different  story 
this  world  would  have  had  to  tell. 

But  how  glad  we  should  be  that  that 
glory  is  coming  back  to  Israel,  and  the 
world  is  at  length  to  be  blessed  there- 
by. Let  us  pray  for  the  peace  of  Je- 
rusalem. They  shall  prosper  that  love 
her  (Psa.  122  :  6). 


4.  Solomon's  Blessing,  vv.  12-21. 
Just    what    is    meant    by    the    "thick 

darkness"  (v.  12)  is  not  easy  to  de- 
termine imless  it  is  the  cloud  and  pillar 
of  fire  of  earlier  days  which  indicated 
Jehovah's  presence.  The  rest  of  the 
words  of  Solomon's  blessing,  however, 
are  plain. 

5.  The  Prayer  and  Benediction,  vv. 

22-61. 

For  the  place  where  the  king  stood 
and  knelt  see  2  Chronicles  6 :  13. 

How  strange  that  the  king  should 
have  thus  ministered  and  not  the  high 
priest?  But  it  was  lawful  for  him  to 
minister  about  holy  things  though  he 
might  not  minister  in  them. 

After  the  ascription  of  praise  to  Je- 
hovah (vv.  22-30),  the  prayer  contains 
seven  petitions  or  references  to  as 
many  occasions  when  His  interposing 
mercy  might  be  required.  Let  the  stu- 
dent discover  them    (vv.   31-53). 

The  chapter  closes  with  an  account 
of  the  surpassing  number  of  sacrifices 
presented  and  the  rejoicings  of  the  peo- 
ple for  the  goodness  of  God. 

6.  Jehovah's  Response,  9: 1-9. 

If  the  words  of  this  vision  are  stud- 
ied carefully  they  will  be  found  to  con- 
tain an  answer  to  all  Solomon's  pe- 
titions. 

Verses  7-9,  however,  are  a  prophecy 
finding  a  sad  fulfilment  in  our  time  be- 
cause of  Israel's  unfaithfulness.  Their 
location  in  the  record  at  this  point 
leads  up  to  the  story  of  the  king's 
worldly  ambitions  which  were  the  be- 
ginning of  the  nation's  decline. 

7.  The  Compensation  of  the  King 

of  Tyre,  vv.  10-14. 

For  the  twenty  years  that  Hiram  the 
king  aided  Solomon  (v.  10),  the  latter 
gave  him  twenty  cities,  a  city  a  year. 
Doubtless  they  were  adjacent  to  his 
territory  and  were  those  which  never 
had  been  conquered  by  Israel  and  were 
still  inhabited  by  Canaanites. 

These  cities  being  unacceptable  to 
him  (w.  12,  13),  he  was  recompensed 
in  some  other  way,  and  Solomon  took 
control  of  them  in  his  own  hands  and 
peopled  them  with  Israelites  (2  Chron. 
8:2). 

8.  The  Levy,  vv.  15-25. 

The  dedication  of  the  temple  seems 
to  close  at  verse  25,  for  which  reason 
the  preceding  verses  about  the  levy 
are  included  in  this  lesson,  though  their 
exact  bearing  upon  it  may  not  appear 
at  first  sight.  Perhaps  the  connection 
is  discovered  by  going  back  to  chapter 
5:13    and   the    following  verses. 

However,  the  reason  for  the  levy  of 


9 :  26-11 :  43 


I  KINGS 


179 


both  men  and  money  is  clear  from  the 
many  great  works  Solomon  undertook 
as  indicated  in  this  chapter.  Observe 
that  the  people  levied  upon  (vv.  20-22) 
were  the  Canaanites  who  had  not  been 
subdued  or  exterminated  at  the  con- 
quest. (See  2  Chron.  2:  18.)  As  pris- 
oners of  war  they  did  the  drudgery, 
while  the  men  of  Israel  had  the  more 
honorable   employment. 

Questions. 

1.  At  what  period  of  the  year  did 
this  ceremony  occur? 

2.  What  evidence  have  we  that  the 
Mosaic  tabernacle  had  been  preserved 
all  this  time  ? 

3.  Have  you  read  Hebrews  9  :  4,  and. 
if  so,  how  would  you  explain  it? 

4.  How  did  God  indicate  His  accept- 
ance of  the  work? 

5.  Memorize  Psalm  122. 

6.  How  would  you  explain  the  min- 
istering of  the  king  on  this  occasion  ? 

7.  Name  the  subjects  of  the  seven 
petitions    of    Solomon's    prayer. 

8.  Why  did  Solomon  make  levies  of 
men  and  money  at  this  time? 

9.  Who  were  especially  levied  upon, 
and  why? 

10.  With  what  general  statement  of 
Solomon's  religious  spirit  does  the  les- 
son close? 

CLOSE   OF  SOLOMON'S  EEIGN 

Chapters  9:  26-11:  43 

I.     Wisdom  and  Wealth,  9:26-10: 
29. 

A  look  at  map  No.  5,  at  the  back  of 
your  Bible,  will  identify  the  locality  of 
verse  26,  whence  Solomon,  with  the 
assistance  of  Hiram,  extended  his  in- 
fluence by  sea.  "Ophir"  (v.  28)  has 
been  regarded  as  a  general  name  for  all 
the  territory  on  the  south  and  in  the 
neighborhood  of  the  inland  seas.  A 
"talent"  is  not  easy  to  estimate  but,  on 
the  supposition  of  some  that  a  talent  of 
gold  represented  about  $30,000,  we 
have  here  a  contribution  of  between 
$12,000,000  and  $14,000,000.  In  our 
day  not  so  much,  but  in  that  day  a  tre- 
mendous fortune. 

One  result  of  expansion  by  the  sea 
was  the  visitors  it  brought,  as  illus- 
trated by  the  queen  of  Sheba,  whose 
country  cannot  be  identified  except  in 
a  general  way  as  indicated  by  our  Lord 
(Matt.  12:42,  Luke  11:31).  A  query 
arises  as  to  whether  verse  9  means  that 
she  was  really  converted  to  Jehovah  as 
the  result  of  what  she  saw  and  heard. 

The  "targets"  or  shields  of  verse  16, 
usually  made  of  wood  and  covered  with 
leather,  were  weapons  of  defense  for 
the  palace.     (See   14:26.) 


"Tarshish"  (v.  22)  is  a  general  term 
for  the  west,  as  Ophir  was  for  the 
south,  and  points  to  Solomon's  com- 
mercial ventures  across  the  Mediter- 
ranean. 

Verse  26  shows  him  departing  from 
the  commandment  of  God  about  horses 
and  chariots  (Deut.  17:16),  and  at  a 
wholesale  rate,  judging  by  verses  28 
and  29  in  the  Revised  Version. 

2.  Voluptuousness   and    Idolatry, 
11:1-8. 

What  had  become  of  Solomon's  wis- 
dom? The  answer  is,  that  the  wisdom 
he  had  was  of  the  earthly  rather  than 
the  heavenly  kind.  It  was  sufficient 
to  keep  the  city  but  not  to  keep  his 
heart.  It  helped  him  rule  the  kingdom 
but  not  his  own  spirit.  Was  Solomon 
really  regenerated,  who  can  tell? 
(Compare  Pro  v.  31  :  1-3  and  Eccles. 
4:13.) 

The  princesses  were  daughters  of 
tributary  kings  taken  as  hostages  per- 
haps, or  to  strengthen  Solomon's  hands 
in  the  political  sense ;  but  the  concu- 
bines were  secondary  wives  not  having 
the  same  recognition  in  the  kingdom. 

Compare  2  Kings  23 :  13  for  the 
name  given  to  that  part  of  Olivet  on 
which  Solomon  built  the  temples  for 
the  false  gods.  These  he  had  been  in- 
duced to  worship  through  the  influ- 
ence of  his  harem.  God  alone  knows 
what  loathsome  wickedness  this  may 
have  introduced  into  Israel. 

3.  Chastisement  and  Sorrow,   11: 
9-43- 

What  aggravated  Solomon's  offence 
(vv.  9,  10)  ?  What  judgment  is  threat- 
ened (v.  11)?  But  what  mercy  is 
shown  and  why  (v.  12)?  To  what  ex- 
tent was  the  kingdom  to  be  rent  from 
Solomon  (v.  13)  ?  The  significance  of 
this  is  that  in  the  line  of  David  that 
"greater  than  Solomon"  was  to  come 
of  whom  we  learned  in  2  Samuel  11. 
(Compare  also  vv.  35  and  36.)  We 
shall  see  later  that  not  only  was  Judah 
left  to  Solomon's  son,  but  Benjamin 
and  Levi  as  well,  three  tribes,  although 
here  named  as  one.  Many  individuals 
and  families  in  the  other  tribes  in  ad- 
dition stayed  with  him  for  religious 
reasons.  (See  12:17  and  2  Chron. 
II  :  12,   13.) 

Who  was  the  first  rod  of  God's  anger 
raised  against  Solomon  (v.  14)  ?  And 
the  second  (vv.  23-25)  ?  And  the  third 
(v.   26)  ? 

This  last  was  the  most  formidable 
because  of  the  internal  commotion  he 
aroused.  He  came  first  into  notice  as 
a  mechanical  engineer  in  charge  of 
some  of  Solomon's  many  works  (vv.  27, 
28)  ;    but  God   had   chosen  him   for  a 


180 


I  KINGS 


12:1-13:1 


higher  task,  the  knowledge  of  which 
seems  to  have  turned  his  head  (vv.  29- 
31).  He  could  not  wait  patiently  for 
God  to  remove  Solomon  as  David  did 
in  the  case  of  Saul,  but  began  to  take 
matters  into  his  own  hand  with  the 
consequences  in  verse  40. 

Observe  the  name  of  the  book  of 
record  from  which  the  inspired  corn- 
piler  of  I  Kings  may  have  obtained  his 
data  (v.  41),  and  compare  with  it  the 
statement  in  2  Chronicles.  9  :  29. 

Questions. 

1.  Has  your  Bible  any  maps? 

2.  What  can  you  recall  of  Hiram's 
history? 

3.  What  two  geographic  names  hav- 
ing a  general  application  are  given 
here? 

4.  How  much  value  may  have  been 
represented  by  a  talent  of  gold  ? 

5.  Have  you  a  copy  of  the  Revised 
Version  ? 

6.  How  would  you  discriminate  in 
the  case  of  Solomon's  wisdom? 

7.  Have  you  compared  the  Scripture 
references  in  this  lesson? 

8.  What  name  was  given  that  part  of 
Olivet  on  which  Solomon  built  the  idol 
temples? 

9.  Name  the  three  tribes  that  re- 
mained loyal  to  the  house  of  David? 

10.  Name  the  three  human  scourges 
of  Solomon  towards  the  close  of  his 
life? 

11.  What  prophet  is  named  in  this 
lesson? 

12.  What  data  may  the  compiler  of 
Kings  have  had  to  draw  upon? 

EAELT  DAYS  OF  THE  TWO 
KINGDOMS 

Chapters  12-14 

1.  Cause  of  the  Division,  12: 1-25. 

Verses  2-4  look  as  though  there  were 
a  preconcerted  purpose  to  revolt,  and 
yet  who  can  tell  what  a  different  his- 
tory might  have  followed  had  the  new 
king  heeded  wiser  counsel? 

Note  the  reason  of  the  protest,  which 
was  not  Solomon's  idolatry  and  the 
heathenism  he  introduced,  but  their  pe- 
cuniary burdens  ;  their  civil  oppression, 
rather  than  their  religious  wrongs.  It 
is  still  so,  and  political  reform  looks 
only  on  the  surface  and  never  takes 
into  account  the  root  of  difficulties. 
Had  Solomon  kept  true  to  God  the 
people  would  not  have  been  oppressed ; 
but  the  latter  were  blinded  as  to  this 
because  they  had  become  partakers  of 
his  sins.  They,  too,  loved  the  heathen 
worship  and  only  murmured  at  its  cost. 

And  yet  there  was  an  overruling 
cause  why  Rehoboam  hearkened  to  the 


younger  men,  for  God  had  intended  to 
inflict  punishment  (v.  15). 

Rehoboam  seems  to  have  been  incred- 
ulous as  to  the  reality  of  the  revolt; 
but  if  so,  what  event  opened  his  eyes 
(v.  18)  ?  What  action  is  now  taken  by 
him  (v.  21),  and  why  is  it  brought  to 
a  standstill   (vv.  23-25). 

2.  Jeroboam's  Folly,  w.  26-33. 

To  "build"  Shechem  and  Penuel 
meant  probably  to  fortify  them  as  pro- 
tection from  attack   (v.  25.) 

Had  Jeroboam  ground  for  thinking 
as  is  recorded  in  verses  26  and  2yl 
(Compare  11:37,  38.)  He  had  be- 
come familiar  with  calf  worship  in 
Egypt  (v.  28),  but  in  any  event  Solo- 
mon himself  had  prepared  the  people 
tljius  to  be  led  astray. 

Notice  that  it  was  for  political  rea- 
sons Jeroboam  did  this  (v.  27).  He 
had  no  intention  of  throwing  off  the 
yoke  of  Jehovah  altogether,  but  was 
foolish  enough  to  think  He  could  be 
worshipped  in  one  way  as  well  as 
another.  Why  was  he  compelled  to 
make  priests  "from  among  all  the 
people"  (Revised  Version)  ?  (Com- 
pare again  2  Chron.  11  :  12,  13). 
What  change  did  he  make  as  to  the 
time  of  the  feast  of  tabernacles? 
(Compare  v.  32  with  Lev.  23  :  33,  34.) 
Where  did  he  get  the  idea  (v.  33)  ? 

3.  A  Preliminary  Warning,  c.  13. 

The  story  of  this  chapter,  although 
containing  supernatural  wonders,  is  in 
the  recital  and  meaning  very  plain. 
Jeroboam  has  his  chance  to  repent  and 
turn  to  the  Lord  if  he  will,  but  his 
heart  is  set  to  do  evil. 

No  one  knows  the  name  of  the 
prophet  (v.  i)  who,  although  a  "man 
of  God,"  acted  so  unworthily  as  to  be 
denied  the  honor  of  its  record.  Note 
the  prophecy  he  uttered  and  compare 
its  fulfilment,  over  300  years  later,  in 
2  Kings  23:15,  16.  This  has  been 
cited  as  one  of  the  most  remarkable 
prophecies  in  Holy  Writ,  "whose  defi- 
niteness  and  minuteness  stand  in 
marked  contrast  to  the  obscure  oracles 
of  the  heathen."  What  sign  was  given 
to  its  ultimate  fulfilment  (v.  3)  ? 
What  personal  judgment  fell  on  the 
king  and  why  (v.  4)  ?  Do  you  think 
he    was    genuine    in   his    invitation    (v. 

7)? 

And  the  prophet  referred  to  in  the 
subsequent  verses,  if  he  were  ever  a 
servant  of  the  Lord,  surely  he  was  a 
castaway  now  (i  Cor.  9:27)?  What 
a  warning  his  conduct  brings  before 
Christian  workers  to-day !  Could  his 
motive  have  been  to  curry  favor  with 
the    King?      How    many    supernatural 


14:1-16:6 


I  KINGS 


181 


events  can  be  counted  in  verses  20-29? 
(Compare  2  Kings  23:15-18.) 

4.  A  Final  Judgment,  14: 1-20. 
Taking  verses  i  and  2  together,  how 

do  they  reveal  Jeroboam's  hypocrisy, 
political    caution,    fear    and    ignorance? 

The  Lord's  commendation  of  David 
as  contrasted  with  Jeroboam  (v.  8) 
is  to  be  considered  in  the  light  of  the 
pure  worship  the  former  maintained 
in  accordance  with  the  divine  law.  It 
does  not  mean  that  David  never 
sinned,  although,  of  course,  even  in 
that  he  dii^ered  from  Jeroboam  be- 
cause he  repented  of  his  sin.  The 
phrase  in  verse  10  refers  to  "a  man 
child"  and  is  so  rendered  in  the  Re- 
vised  Version. 

What  "good"  was  found  in  Abijah 
(v.  13)  is  not  stated,  but  doubtless  he 
was  not  in  sympathy  with  all  his 
father's    wickedness    and    idolatry. 

Note  the  earliest  prediction  of  the 
captivity  of  Israel  by  the  Assyrians  as 
it  subsequently  came  to  pass  (v.  15 
compared   with   2    Kings    17:6). 

5.  Rehoboam's  Iniquity  and  its  Re- 

sult, w.  21-31. 

What  allusion  in  verse  21  furnishes 
a  hint  as  to  the  reason  of  Rehoboam's 
apostasy  (vv.  22-24)  ?  What  judg- 
ment falls  on  him  and  his  people  (vv. 
25,  26)? 

We  should  not  misunderstand  "the 
book  of  the  chronicles"  (v.  29),  as 
meaning  the  book  of  the  Old  Testa- 
ment bearing  that  name,  but  only  one 
of  the  customary  records  of  the  kings. 
Neither  should  we  imagine  verse  30  to 
be  a  contradiction  of  chapter  12:21- 
24,  as  the  former  (v.  30)  may  refer  to 
skirmishes  in  contrast  with  an  ag- 
gressive war  of  conquest. 

Questions. 

1.  Were  the  people  of  Israel  any- 
more religious  and  God-fearing  than 
their   first   king? 

2.  Rehearse  the  story  of  God's  rela- 
tion to  the  division  of  the  kingdom. 

3.  Did  Jeroboam  outwardly  break 
the  first  or  second  commandment? 

4.  What  king  of  Judah  was  named 
by  the  Lord  over  300  years  before  his 
birth  ? 

5.  Quote   I    Corinthians  9 :  27. 

ASA  OF  JUDAH  TO  AHAB  OP 

ISRAEL 

Chapters  15-16 

I.  Abijam's  Brief  Reign  in  Judah, 
15:1-8. 

This  commentary  will  permit  but  the 
briefest  treatment  of  the  less  impor- 
tant  reigns   of  Judah   and   Israel,   that 


more  attention  may  be  given  to  the 
others. 

"Abijam"  is  called  "Abijah"  in  2 
Chronicles   12:16. 

Verse  5,  referring  to  David,  is  to  be 
taken  in  the  comparative  sense  spoken 
of  in  the  lesson  preceding. 

\^erse  6  is  a  mistake,  as  some  copies 
of  the  text  read  "Abijam"  for  "Re- 
hoboam." 

Since  Abijam  began  to  reign  in  the 
eighteenth  year  of  Jeroboam  (v.  i), 
and  was  succeeded  by  Asa  in  the 
twentieth  (v.  q),  how  could  it  be  that 
he  reigned  three  years  (v.  2)  ?  The 
answer  is  that  parts  of  years  among 
the  Hebrews  were  counted  as  whole 
years. 

2.  Asa's  Long  Reign,  vv.  9-24. 

It  would  appear  by  comparing  verse 
10  with  verse  2  that  "Maachah"  Avas 
really  the  grandmother  of  this  king 
who,  for  some  reason,  is  named  in- 
stead of  his  immediate  ancestress.  She 
seems  to  have  been  the  queen  dowager 

(v-  13).  ,    .        , 

Asa's  character,  good  in  the  mam 
(vv.  11-15),  suffers  a  decline  later  as 
indicated  in  his  alliance  with  Ben- 
hadad  of  Syria  against  Baasha  of  Is- 
rael (vv.  17-21).  Why  not  trust  God 
instead  ?  Had  the  lessons  of  the  past 
been  lost  upon  him? 

The  student  is  reminded  of  the  ne- 
cessity of  studying  the  history  of  these 
kings  in  the  light  of  2  Chronicles. 
Much  interest  is  added  to  the  story  of 
Asa  by  the  parallel  places  in  chapters 
14-16  of  that  book. 

3.  Nadab's  Brief  Reign,  vv.  25-31. 

There  is  little  said  of  this  king,  but 
verses  27-30  should  be  noted  as  a  ful- 
filment of  the  prediction  of  chapter 
14: 10,  II. 

4.  Baasha's  Long  Reign,  v.  33-16:6. 

Note  the  name  of  the  prophet  here 
(16:1),  who  must  not  be  confused 
with  a  king  of  the  same  name  who 
appears  subsequently.  Note  that  God 
exalted  Baasha  over  Israel  (v.  2), 
though  from  the  human  side  he  ap- 
peared to  take  the  kingdom  by  his  own 
force.  Note  that  God  still  calls  Is- 
rael His  "people"  (v.  2),  though  they 
have  dealt  so  wickedly  towards  Him. 
There  were  still  faithful  worshippers 
among  them,  and  He  is  still  sending 
prophets  to  them  and  working  miracles 
on  their  behalf.  Oh,  the  long-suffer- 
ing of  God  !  Note  finally,  that,  al- 
though God  had  decreed  the  death  of 
Jeroboam's  house,  He  had  not  author- 
ized Baasha  as  His  executive,  and 
hence  the  latter  is  punished  for  mur' 
der  (v.  7). 


182 


I  KINGS 


16:8-18:46 


5.  Zimri  the  Suicide,  vv.  8-20. 

Of  Elah,  the  immediate  successor  of 
Baasba,  nothing  need  be  said  except 
that  his  death  begins  to  fulfil  the  pre- 
diction of  verse  3  which  culminated  as 
recorded  in  verses  12  and  13.  It  was 
a  time  of  revelry  and  bloodshed ;  the 
army,  as  is  usual  in  such  periods,  dic- 
tated its  own  terms  (v.   16). 

6.  Omri  and  the  New  Capital,  vv. 

21-28. 

After  four  years  of  civil  war  Omri 
is  established  on  the  throne  and,  the 
royal  residence  at  Tirzah  having  been 
destroyed  by  fire,  he  selects  Samaria 
for  a  new  capital  (v  24).  Observe 
why  it  was  called  by  that  name.  Dean 
Stanley,  speaks  of  the  admirable  posi- 
tion of  this  city  as  paralleled  nowhere 
in  the  country  for  "strength,  beauty 
and   fertility."     Locate   it  on  the  map. 

7.  The  Wicked  Ahab,  w.  29-34. 

Note  the  iniquitous  distinction  of 
this  man  (v.  30).  If  Jeroboam  broke 
the  second  commandment  which  for- 
bade images,  Ahab  went  further  and 
broke  the  rest  by  throwing  off  even 
the  outward  semblance  of  worship- 
ping Jehovah    (v.   31). 

The  beginning  of  his  gross  offence 
was  his  marriage.  Ethbaal,  the  father 
of  Jezebel,  was  originally  the  priest 
of  the  heathen  goddess  Ashtaroth,  or 
Astarte,  whose  worship  was  loathsome 
in  its  licentiousness.  By  murdering 
the  king  of  the  Zidonians  (Tyre)  he 
seized  the  throne  and  thus  became  a 
successor   of   the   noted    Hiram. 

The  worship  of  Baal  and  of  Astarte 
were  practically  one  and  the  same, 
Baal  representing  the  male  principle 
in  the  cult  and  Astarte  the  female. 

In  reading  verse  31  refresh  the 
mind  by  a  reference  to  the  curse 
against  Jericho  in  Judges  6 :  26.  Jeri- 
cho is  referred  to  prior  to  this  time, 
i.  e.  in  David's  day  (2  Sam.  10:5)  as 
though  it  were  inhabited,  which  makes 
these  verses  the  more  difficult  to  un- 
derstand. But  some  think  that  the 
curse  of  Joshua  referred  not  so  much 
to  dwelling  in  the  city  as  to  the  re- 
building of  its  walls  for  defense. 

Questions. 

1.  How  did  the  Hebrews  sometimes 
count  years  ? 

2.  What  book  should  be  read  in  con- 
nection with  2  Kings? 

3.  How  does  this  lesson  show  God's 
patience  towards   Israel? 

4.  What  city  had  been  the  capital  of 
Israel  prior  to   Omri's  time? 

5.  How  did  Ahab's  wickedness  ex- 
ceed that  of  Jeroboam  ? 

6.  What    was    the    relation    between 


the  worship  of  Baal  and  that  of  Ash- 
taroth? 

7.  Tell  the  story  of  the  cursing  of 
Jericho  by  Joshua. 

ELIJAH  AND  AHAB 

Chapters  17-19 

1.  Elijah  in  Hiding,  17: 1-24. 

Nothing  is  known  of  Elijah's  pre- 
vious history,  not  even  why  he  is 
called  the  "Tishbite"  (v.  i)  except,  as 
suggested  in  the  Septuagint  transla- 
tion, that  the  town  of  Tishbeh  is 
meant,  which  was  in  the  Gilead  re- 
gion east  of  the  Jordan.  A  compari- 
son of  Deuteronomy  11:16,  17  shows 
that  the  judgment  he  announces  (v.  i) 
was  threatened  by  Jehovah  for  such 
iniquity  as  that  now  prevailing ;  but 
of  course  the  divine  impulse  must 
have  come  upon  him  to  apply  it  in  this 
instance. 

His  hiding  "by  the  brook  Cherith" 
(v.  3)  was  necessary  to  preserve  him 
from  the  wrath  of  Ahab  when  his 
words  were  fulfilled.  His  being  fed 
by  "the  ravens"  (v.  4)  will  raise  no 
question  in  the  minds  of  any  who  ac- 
cept the  supernatural  in  the  Bible,  and 
for  those  who  do  not  this  commen- 
tary can  have  little  value.  The  theory 
of  some  that  the  Hebrew  word  trans- 
latea  "ravens"  might  be  rendered  "Ara- 
bians," and  that  he  was  normally  pro- 
vided for  by  passing  merchants  of  that 
region,  is  not  generally  accepted  by 
evangelical  scholars  and  would  be 
only  less  a  miracle  than  the  accepted 
text. 

Zarephath,  or  Sarepta,  was  in  the 
country  whence  Jezebel  had  come,  and 
which  was  visited  by  the  famine  also. 
The  cause  for  Elijah's  removal  there 
is  stated  in  verses  7-9,  but  there  was 
a  deeper  reason  in  the  new  testings 
that  were  to  come  to  him  for  the 
strengthening  of  his  faith  in  view  of 
the  climax  later  on.  Nevertheless,  we 
are  not  to  forget  the  lesson  God  had 
to  teach  the  widow  also,  and  to  us 
through  her.  See  Christ's  testimony  in 
Luke  4  :  2^,  26. 

2.  Meeting  with  Ahab,  18: 1-46. 

"The  third  year"  is  spoken  of  here, 
while  James  says  (v.  17)  "three  years 
and  six  months,"  a  discrepancy  which 
may  be  explained  by  saying  that  the 
drought  had  been  experienced  six 
months  (the  time  between  the  early 
and  latter  rains  in  March  and  October 
respectively)  before  Ahab  realized  the 
situation  and  became  incensed  against 
the  prophet. 

Fire  was  the  element  over  which 
Baal  was  supposed  to  preside,  which 
explains   verse    24.      Observe   the   sira- 


19:1-20:1 


I  KINGS 


183 


plicity  and  faith  of  Elijah's  prayer  (vv. 
36,  37).  His  command  (v.  40)  was 
justified  as  a  magistrate  of  God  (Deut. 
13  :  5i  and  18  :  20). 

Description  of  Mt.  Carmel. 

"The  natural  features  of  Mt.  Carmel 
exactly  correspond  with  the  details  of 
this  narrative.  The  conspicuous  sum- 
mit, 1,63s  feet  above  the  sea,  presents 
an  esplanade  spacious  enough  for  the 
king  and  the  priests  of  Baal  to  stand 
on  the  one  side,  and  Elijah  on  the 
other. 

"It  is  a  rocky  soil,  on  which  there  is 
abundance  of  loose  stones  to  furnish 
the  twelve  of  which  the  altar  was 
built — a  bed  of  thick  earth  in  which  a 
trench  could  be  dug ;  and  yet  the 
earth  not  so  loose  that  the  water  poured 
into  it  would  be  absorbed. 

"Two  hundred  and  fifty  feet  be- 
neath the  plateau  there  is  a  perennial 
fountain  which  might  not  have  been 
accessible  to  the  people,  and  whence, 
therefore,  even  in  that  season  of 
drought,  Elijah  could  procure  those 
supplies  of  water  which  he  poured  over 
the  altar. 

"The  distance  between  this  spring 
and  the  site  of  the  altar  is  so  short  as 
to  make  it  perfectly  possible  to  go 
thrice  thither  and  back  again : 
whereas,  it  must  have  been  impossible 
once  in  an  afternoon,  to  fetch  water 
from  the  sea. 

"The  summit  is  1,000  feet  above  the 
Kishon,  which  nowhere  runs  from  the 
sea  so  close  to  the  base  of  the  mount 
as  just  beneath  El-Mohhraka ;  so  that 
the  priests  of  Baal  could,  in  a  few 
minutes,  be  taken  down  "to  the  brook 
and  slain  there." — Jamieson,  Faussett 
and  Broivn. 

3.  The  Results  Following,  19:1-21. 

There  seems  to  be  no  explanation  of 
Elijah's  flight  (vv.  1-4)  except  the 
natural  one  of  great  depression  fol- 
lowing great  spirital  exaltation.  God 
could  have  preserved  him  from  this 
had  He  so  willed,  but  it  is  good  for  all 
of  us  to  know  that  we  are  but  flesh 
(Jas.  5:17)  and  "that  we  have  this 
treasure  in  earthen  vessels"  (2  Cor. 
4:7). 

We  are  impressed  with  the  conde- 
scension of  God  in  the  supernatural 
provision  for  Elijah's  physical  needs 
of  which  he  himself  had  thought  noth- 
ing (vv.  5-8)  ;  and  the  no  less  con- 
descension in  instructing  and  contin- 
uing to  use  him  as  indicated  in  the 
subsequent  verses. 

The  exhibition  of  divine  power  (w. 
11-13)  had  the  effect  of  restoring  the 
prophet  to  a  spiritual  equilibrium 
where  he  could  listen  to  further  com- 


mands (vv.  15-17)  and  receive  the  re- 
buke his  conduct  merited  (v.  18).  It 
is  notable  that  the  three  persons  he  is 
to  anoint  are  all  to  be  employed, 
though  in  different  ways,  as  God's  in- 
struments of  judgment  upon  idola- 
trous Israel.  The  7,000  mentioned  is 
not  to  be  taken  literally,  but  as  mean- 
ing a  certain  complete  number  of  faith- 
ful ones  of  whom  God  was  cognizant 
though  the  prophet  was  not. 

Elisha  was  one  of  these  (v.  19)  who 
had  doubtless  been  educated  in  the 
schools  of  the  prophets  of  which  we 
shall  hear  more,  and  who  recognized 
the  falling  of  his  master's  mantle  upon 
him  as  his  divine  call. 

When  Elijah  says :  "What  have  I 
done  to  thee"  (v.  20)  ?  he  seems  to 
mean :  "Do  not  disregard  it.  Bid  thy 
loved  ones  farewell,  but  remain  faith- 
ful to  thy  call." 

Questions. 

1.  Have  you  read  Deuteronomy  ii : 
16,  17? 

2.  Have  you  located  Zarephath? 

3.  Can  you  give  the  context  of  Luke 
4:  25,   26? 

4.  Can  you  quote  Elijah's  prayer  on 
Mt.   Carmel? 

5.  Name  seven  particulars  in  which 
the  natural  features  of  Mt.  Carmel  cor- 
respond with  this  narrative. 

6.  How  shall  we  explain  God's  act- 
ings towards  Elijah  at  Horeb? 

7.  How   explain   the  7,000  ? 

8.  How  does  verse  15  show  God's 
power  over  heathen  nations  as  well  as 
Israel? 

CLOSE  OF  AHAB'S  EEIGN 

Chapters  20-22 

I.  His  Dealing  with  Ben-hadad,  c. 
20. 

Among  the  remarkable  chapters  of 
this  book  the  present  stands  out  dis- 
tinctively, but  we  shall  be  unable  to 
give  it  the  consideration  it  should  have 
if  we  forget  God's  purpose  in  dealing 
with  Israel.  It  has  been  reiterated 
that  He  is  using  that  people  as  an  in- 
strument in  the  redemption  of  man- 
kind, and  especially  as  a  witness  to 
Himself  before  the  nations.  This  ex- 
plains everything  in  their  history,  and 
to  ignore  it  is  to  make  that  history  like 
a  tale  of  the  Arabian  nights.  We 
should  remember  also  that  what  is 
written  is  ofttimes  the  barest  outline 
of  what  was  said  and  done,  and  while 
we  are  by  no  means  to  fill  in  what  we 
please,  yet  the  omissions  should  have  a 
qualifying  influence  in  our  understand- 
ing of  the  record. 

"Ben-hadad"     means     the     son     of 


184 


I  KINGS 


Chs.  21,  22 


Hadad,  and  is  a  general  title  for  the 
kings  of  Syria  of  that  period,  like  the 
Pharaohs  of  Egypt  or  the  Ctesars  of 
Rome.  He  was  a  descendant  of  the 
king  met  with  in  Baasha's  reign  (15: 
20).  The  thirty-two  kings  with  him 
(v.  i)  were  petty  tributary  princes, 
rulers  over  cities   in  his  neighborhood. 

His  claim  for  tribute  (v.  3)  would 
have  been  acceded  to  had  he  not  over- 
reached himself,  (vv.  5,  6),  and  had 
not  frightened  Ahab  been  encouraged 
by  his  subjects   (vv.   7-1 1). 

What  an  evidence  we  have  of  God's 
goodness  and  providential  purpose  in 
Israel  in  verse  13!  Wine  and  panic 
explain  the  victory  from  the  human 
side,  laut  God's  interposition  from  the 
divine  side  (vv.  19-21). 

If  this  victory  was  great,  that  of  the 
succeeding  year  was  greater  (vv.  22- 
30).  Note  the  relative  size  of  the 
armies  (v.  27),  and  the  giving  way  of 
the  walls  under  the  weight  of  those 
who  there  made  a  stand  against  Israel. 

Ahab's  clemency  to  Ben-hadad  (vv. 
31-34)  was  a  repetition  of  Saul's  dis- 
loyalty to  God  in  the  case  of  Agag  (i 
Sam.  15)  and  explains  the  circum- 
stance following  (vv.  35-43)-  The 
parabolic  manner  of  the  prophet  in 
announcing  Ahab's  judgment  suggests 
Nathan's  dealing  with  David  (2  Sam. 
12). 

2.  His  Dealings  with  Naboth,  c.  21. 
Note  that   Naboth's  refusal  to  Ahab 

was  not  disregard  for  him,  nor  for 
selfish  reasons,  but  from  obedience  to 
God.  (Compare  verse  3  with  Lev.  25: 
23,  Num.  36 :  78.)  "Sons  of  Belial" 
(v.  10)  means  "ungodly  men." 

For  the  fulfilment  of  verse  19  com- 
pare the  next  chapter,  verses  37  and 
38.  The  phrase,  "sold  thyself  to  work 
evil"  means  that  he  allov/ed  evil  to 
get  the  mastery  over  him.  (Compare 
Rom.  7:11).  For  the  _  fulfilment  of 
verse  23  compare  2  Kings  9 :  30-37' 
Note  God's  mercy  to  the  penitent  (w. 
27-29)   and  compare  2  Kings  9  :  21-26. 

3.  His  Dealings  with  Jehoshaphat, 

c.  22. 

Verse  3  indicates  that  Ben-hadad 
had    not    fulfilled    the    covenant    with 


Ahab   he   had   been   so   ready  to   make 
(compare  20  :  34). 

Jehoshaphat,  king  of  Judah,  has  not 
been  met  with  before,  but  a  history  of 
his  reign  is  found  in  the  concluding 
verses  of  the  chapter.  He  is  a  strik- 
ing Old  Testament  type  of  the  New 
Testament  Christian  who  forms  en- 
tangling alliances  with  the  world,  but 
more  is  said  concerning  him  in  2 
Chronicles   18. 

Note  the  piety  of  Jehoshaphat  (v. 
is),  and  observe  that  a  good  man  is 
sometimes  found  voluntarily  in  bad 
company. 

Micaiah  (v.  9)  was  in  prison  be- 
cause of  his  faithful  testimony  to  God 
against  Ahab.  Zedekiah  v/as  one  of 
the  false  prophets  (v.  11),  but  what 
worship  he  represented,  now  that  Baal- 
ism had  been  discredited,  is  difficult  to 
say ;  but  certainly  not  that  of  Je- 
hovah. 

Observe  the  temptation  placed  be- 
fore Micaiah  and  the  manner  in  which 
he  met  it  (vv.  13,  14).  His  words  in 
verse  15  are  ironical,  but  those  of 
verse  17  are  a  prediction  of  the  defeat 
that  followed.  It  is  he  who  speaks  in 
verses  19-23,  for  a  commentary  on 
which  see  i  Samuel  18,  and  also  the 
first  two  chapters  of  Job.  With  verses 
24  and  25  compare  Jeremiah  20:  1-6. 

Observe  that  Jehoshaphat's  "unholy 
alliance''  nearly  cost  him  his  life  (vv. 
30-33),  but  it  taught  him  a  lesson  (v. 
49). 

Questions. 

1.  In  what  light  are  we  to  interpret 
the  marvelous  transactions  in  this 
book? 

2.  Who  was  Ben-hadad? 

3.  How  does  this  lesson  illustrate 
the  cowardice  and  the  courage  of 
Ahab? 

4.  How  does  it  illustrate  the  good- 
ness and  mercy  of  God? 

5.  How  many  of  the  marginal  refer- 
ences have  you  examined? 

6.  What  is  the  meaning  of  "son*  of 
Belial"  ? 

7.  Of  what  is  Jehoshaphat  a  type, 
and   why? 

8.  With  what  prophet  may  Micaiah 
be  compared? 


1 : 1-2 :  25 


II  KINGS 


185 


SECOND   KINGS 


ELIJAH'S  TRANSLATION 

Chapters  1-2 

1.  His  Last  Commission,  c.  i. 

The  story  of  Ahaziah's  reign  in  the 
last  chapter  of  First  Kings,  and  the 
first  verse  of  this  lesson  is  a  close 
link  between  the  two  books.  It  indi- 
cates that  the  death  of  Ahab  and  the 
accession  of  his  son  gave  occasion  to 
the  Moabites  for  this  uprising,  the  first 
since  their  conquest  by  David  (2  Sam. 
8:2). 

"Baalzebub"  (v.  2)  "the  lord  of  the 
fly"  was  the  name  under  which  the 
sun-god  Baal  was  worshipped  at  Ekron, 
the  city  of  the  Philistines  lying  near- 
est to  Ahaziah's  capitol,  Samaria. 
Probably  the  name  comes  from  the 
supposition  that  he  produced  the  flies 
and  was  consequently  able  to  protect 
against  them  as  a  pest.  The  name  is 
not  to  be  confounded  with  "Beelze- 
bub" of  Matthew  10,  although  there 
may  be  a  relation  between  the  two. 
Observe  the  phrase  at  the  beginning  of 
verse  3,  and  recall  what  we  have 
learnt  about  the  Christophanies  of  the 
Old  Testament. 

In  verses  9-12  Elijah,  as  the  repre- 
sentative of  God,  is  speaking  in  judg- 
ment against  malefactors,  for  such  the 
soldiers  and  the  king  behind  them  must 
be  regarded.  Had  Elijah  been  appre- 
hended of  them  it  would  have  meant 
his  death  and  a  victory  of  the  king- 
dom of  darkness  over  the  kingdom  of 
light.  How  the  fire  came  down  and 
consumed  the  soldiers  is  not  stated. 

2.  His  Last  Journey,  2:1-11. 

The  localities  in  the  first  five  verses 
— Gilgal,  Bethel,  Jericho,  were  doubt- 
less where  schools  of  the  prophets  had 
been  established,  as  far  back  as  Sam- 
uel's time,  (i  Sam.  7:15-17.)  These 
schools  were  for  the  training  of  godly 
youth  in  the  law  of  God  and  the  ex- 
perience of  a  holy  life.  Elisha  seems 
to  have  been  among  them  while  Elijah 
was  their  head  at  this  period  (v.  3). 
The  awesome  event  about  to  transpire 
seems  to  have  been  revealed  to  them  to 
some  extent,  explaining  their  communi- 
cations to  Elisha  as  well  as  his  deter- 
mination not  to  separate  from  Elijah 
till  the  end.  The  latter's  indisposi- 
tion to  have  himself  accompanied  is 
difficult  to  explain,  some  attributing  it 
to  his  purpose  of  testing  the  fidelity  of 


Elisha  as   qualifying  him   for  his   suc- 
cession. 

Of  what  earlier  events  does  verse  8 
remind  you?  How  would  you  inter- 
pret Elisha's  request  in  verse  9?  Shall 
we  say  that  it  refers  to  Deuteronomy 
21  :  17,  where  the  law  of  the  first-born 
is  recorded?  Elisha  would  have  Elijah 
regard  him  as  a  first-born  son,  and 
give  him,  as  compared  with  the  other 
sons  of  the  prophets,  a  richer  measure 
of  his  prophetic  spirit.  He  did  not 
ask  twice  as  much  of  the  Holy  Spirit 
as  Elijah  had  which  even  on  natural 
grounds  Elijah  could  not  have  granted 
him.  It  is  as  a  prophet  that  Elijah  re- 
plies in  verse  10.  The  translation  in 
verse  11  suggests  that  of  Enoch,  that 
of  Christ  Himself,  and  that  of  the 
Church  yet  to  occur.  (Gen.  6:24; 
Heb.  11:5;  Acts  1:9;  I  Thess. 
4:  17.) 

3.  His  Last  Token,  w.  12-18. 

Elisha's  expression  (v.  12)  means 
that  Elijah  had  been  the  true  defense 
of  Israel  rather  than  its  military 
strength  in  chariots  and  horsemen. 
That  defense  was  seen  in  his  combat- 
ing of  idolatry  which  was  Israel's  real 
and  only  enemy.  How  otherwise  does 
Elisha  express  his  grief  in  this  verse? 

Compare  the  reference  to  Elijah's 
mantle  (v.  13)  i  Kings  19:  19,  and  ob- 
serve that  its  possession  by  Elisha  is 
a  token  that  his  petition  is  answered 
and  he  has  been  endued  for  the  pro- 
phetic office. 

Is  his  question  (v.  14)  an  expression 
of  doubt  or  a  prayer  of  faith  ?  What 
does  the  result  show  (v.  15)? 

The  desire  of  the  sons  of  the 
prophets  (v.  16)  is  difficult  to  explain 
on  the  supposition  that  they  had  any 
clear  idea  that  Elijah  had  gone  into 
heaven.  "Into  heaven,"  might  be  ren- 
dered "toward  heaven,"  and  it  may  be 
questioned  whether  the  prophet  really 
went  into  heaven.  "In  My  Father's 
house  are  many  mansions,"  and  Elijah, 
for  the  time  being,  may  have  been 
located  at  some  other  happy  stopping 
place. 

4.  His    Successor's    Inaugural,   w. 

19-25. 

The  concluding  verses  furnish  two 
other  tokens  of  Elisha's  official  char- 
acter and  power  which  may  be  con- 
sidered in   this  lesson. 

Of  course  it  was  neither  the  new 
cruse    nor    the    salt    that    healed    the 


186 


II  KINGS 


Chs.  3,  4 


water  and  made  it  usable  and  fructi- 
fying to  the  ground  (vv.  19-21),  but 
the  power  of  God.  They  were  symbols. 
The  new  cruse  was  necessary  because 
every  vessel  used  for  a  religious  act  in 
the  service  of  Jehovah  must  be  as  yet 
unused,  i.  e.  uncontaminated.  The  salt 
was  a  type  of  the  purifying  and  restor- 
ing power  which  God  would  put  forth 
on  the  spring. 

The  second  evidence  of  Elisha's 
power  (vv.  23-24),  has  its  difficulties. 
"Little  children"  in  the  margin  of  the 
Revised  Version  is  "young  lads,"  and 
there  is  good  authority  for  so  consid- 
ering it. 

In  Lange  it  is  suggested  that  the 
young  people  recognized  him  as  a 
prophet  and  opponent  of  the  popular 
idolatrous  worship  whose  principal  seat 
was  at  Bethel.  Therefore  they  called 
to  him  in  mockery,  "What  dost  thou 
want  here  among  us?" 

The  epithet  "bald  head"  was  a  stand- 
ing insult  for  old  or  reverend  people 
whether  they  were  bald  or  not.  It  was 
not  so  much  scorn  of  Elisha  as  of  Je- 
hovah Himself.  (Compare  Exodus  16: 
8,  Acts  5  :  4,  etc.) 

She-bears  are  ravenous,  but  how  two 
could  tear  forty-two  young  people  must 
remain  a  mystery  for  the  present. 

Questions, 

1.  What  is  the  meaning  of  "Baalze- 
bub"? 

2.  Who  commissioned  Elijah  in  this 
case? 

3.  How  many  illustrations  of  swift 
judgment  on  sin  does  this  lesson  con- 
tain? 

4.  What  may  be  understood  by  "the 
schools   of  the   prophets"? 

5.  How  has  Elijah's  desire  to  be 
alone  been  interpreted  ? 

6.  How  do  you  understand  Elisha's 
request  of  Elijah  ? 

7.  Of  how  many  "translations"  does 
the  Bible  speak? 

8.  What  is  the  meaning  of  the 
"chariots  of  Israel  and  the  horsemen 
thereof"? 

9.  Why  did  Elisha  use  means  in 
healing  the  waters? 

10.  How  would  you  try  to  explain  the 
cursing  of  the  children? 

ELISHA'S  MINISTRY  BEGINS 
Chapters  3-5 

I.  Maneuvering  an  Army,  c.  3. 

The  incident  about  Mesha  (w.  4,  5) 
is  interesting  from  the  point  of  view 
of  Biblical  criticism.  This  is  the  only 
time  he  is  mentioned  in  Sacred  Writ 
and  his  name  does  not  appear  in  pro- 
fane history.     For  this  cause  objectors 


to  the  Bible  have  demanded  proof  of 
his  existence  at  the  time  named.  Also, 
was  Moab  noted  for  its  wool?  Was  it 
tributary  to  Israel  at  this  period?  Did 
this  rebellion  occur?  etc. 

It  was  impossible  to  answer  these 
questions  outside  of  the  Bible  until 
about  forty  years  ago  when  the 
"Moabite  Stone"  was  discovered,  on 
which  an  inscription  by  Mesha  re- 
corded all  these   facts. 

What  earlier  alliance  does  this  be- 
tween Judah  and  Israel  recall  (v.  7)  ? 
What  earlier  situation  does  Jehosha- 
phat's  inquiry  recall  (v.  11)?  Note 
the  outward  respect,  at  least,  which 
the  three  kings  pay  to  Jehovah's 
prophet   (v.   12). 

Why  Elisha  calls  for  the  minstrel 
(v.  is)  is  not  clear,  except  as  a  way 
of  quieting  his  mind  in  the  midst  of 
turbulent  scenes  of  battle,  and  so  pre- 
paring him  in  the  physical  sense,  to 
listen  to  God's  voice.  In  our  own  ex- 
perience we  see  the  value  of  worship- 
ful hymns  as  we  approach  the  throne 
of  grace. 

How  water  came  "by  the  way  of 
Edom"  (v.  20),  may  be  explained  by  a 
shower  or  cloudburst.  The  water  was 
reddened  by  flowing  through  the  red 
earth  of  Edom,  an  effect  heightened  by 
the  red  light  of  the  morning  sun  (v. 
22). 

The  act  of  the  king  of  Moab  (v.  27) 
was  not  exceptional,  but  his  thought  in 
presenting  the  sacrifice  upon  the  wall 
was  probably  that  the  besiegers  behold- 
ing it  might  fear  the  heathen  divinity 
to  whom  it  was  offered.  He  would 
now  be  appeased,  presumptively  in 
favor  of  his  subjects,  and  it  would  go 
hard  with  their  oponents.  The  mean- 
ing of  "indignation  against  Israel"  is 
obscure.  Some  understand  it  as  in- 
dignation the  Israelites  themselves  felt 
at  this  act  so  abominable  in  their  sight, 
and  which  made  them  prefer  to  re- 
nounce further  possession  of  Moab 
than  to  pursue  the  conflict.  Or  it  may 
mean  that  God's  wrath  fell  upon  them 
for  returning  home  with  their  work  of 
judgment  half  done, 

2.  Ministering  to  Individuals,  C.  4. 

Notice  the  contrast  between  a  poor 
woman  (vv.  1-7)  and  a  rich  one  in  the 
verses  following.  Both  have  needs 
which  only  God  can  supply,  and  He  is 
as  ready  to  show  His  power  in  the  one 
case  as  in  the  other,  and  His  prophet 
makes  no  distinction  between  them  in 
his  ministry. 

In  the  story  of  the  Shumanite  notice 
that  out  of  modesty  and  respect,  when 
the  prophet  calls  her  (v.  15),  "She 
stood  in  the  door."  "It  is  well"  (w, 
23,  26),  is  not  to  be  understood  as  pre- 


5:1-6:23 


II  KINGS 


187 


varicating,  but  as  wishing  to  be  let 
alone  for  the  present. 

The  prophet's  staff  (v.  29)  was  the 
badge  of  prophetic  office.  Recall 
Moses'  rod  which  was  the  symbol  of 
divine  power.  It  seems  an  error  for 
Elisha  to  have  dispatched  his  servant 
on  this  commission,  but  prophets  are 
not  infallible  except  where  they  speak 
or  write  by  inspiration  of  God.  (Com- 
pare Nathan  in  2  Samuel  7.)  In  his 
desire  to  hasten  matters,  hoping  the 
child  was  not  quite  dead,  he  hurries  his 
servant  hence ;  but  he  has  to  learn 
that  he  can  not  delegate  God's  grace 
and  power  according  to  his  own  will. 

How  does  Elisha's  action  (vv.  33-35) 
compare  with  Elijah's  under  similar 
circumstances  ?  The  miracle  that  fol- 
lows corresponds  closely  with  that  in 
chapter  2,  verses  ig  to  22,  and  may  be 
understood  in  the  same  way.  The  con- 
cluding miracles  of  the  chapter  sug- 
gest Christ's  multiplication  of  the 
loaves  and  fishes ;  but  the  difference  is 
that  here  there  was  no  multiplication, 
but  the  men  were  satisfied  with  the 
little  each  received.  It  was  a  miracle 
wrought  on  the  men  rather  than  the 
food. 

3.  Magnifying  His  Office,  c.  5. 

That  is  a  noticeable  phrase  in  verse 
I,  "by  him  the  Lord  had  given  deliv- 
erance unto  Syria,"  which  shows  that 
the  inspired  annalist  regards  Jehovah 
as  the  God  of  the  whole  earth  without 
whose  providence  even  the  heathen  na- 
tions gained  no  victories. 

Observe  God  using  "the  weak  things 
of  the  world"  in  the  case  of  the  little 
maid  (v.  2),  whose  testimony  influ- 
ences the  general,  and  the  kings  of 
Syria  and  Israel,  to  say  nothing  of  the 
prophet,  and  is  handed  down  as  a  force 
for  righteousness  and  truth  for  thirty 
centuries  1 

Both  kings  misunderstood  the  situ- 
ation, however,  he  of  Israel  being  with- 
out excuse.  It  is  this  that  gives  Elisha 
the  opportunity  to  magnify  his  office 
(v.  8),  which  he  does  again  in  the  case 
of  Naaman  (v.  10).  The  Syrian's 
greatness  made  no  difference,  he  must 
be  healed  like  any  other  leper,  solely 
by  the  power  and  grace  of  God.  The 
prophet's  humility  and  disinterested- 
ness are  established  by  his  reply  in 
verses  15  and  16. 

Naaman's  request  for  earth  (v.  17) 
was  not  superstitution  but  reverence. 
His  request  in  verse  18  indicates  a 
tender  conscience  rather  than  a  com- 
promising spirit,  or  the  prophet  could 
hardly  have  bidden  him  "go  in  peace." 


Questions. 

1.  Give  the  story  of  Mesha  and  its 
value  as  evidence  of  the  truth  of  the 
Bible. 

2.  What  three  kings  were  in  this 
combination   against   Moab? 

3.  Why,  probably,  was  the  king's  son 
offered  on  the  wall  of  the  city.? 

4.  What  lessons  may  be  drawn  from 
Elisha's  treatment  of  the  two  women? 

5.  What  lesson  was  Elisha  to  learn 
from  Gehazi's  failure? 

6.  How  does  the  miracle  of  the  food 
differ  from  that  in  the  gospels? 

7.  How  does  Elisha  magnify  his  of- 
fice in  the  case  of  Naaman? 

8.  In  what  two  ways  is  Naaman's 
conversion  established? 

ELISHA   AND    THE   SYRIAN   IN- 
VASION 

Chapters  6-8 

I.  The  Stratagem  at  Dothan,  6:8- 
23. 

The  incident  in  verses  1  to  7  seems 
an  interpolation ;  and  some  think  it 
belongs  at  chapter  4:38  in  connection 
with  the  two  miracles,  having  a  some- 
what similar  occasion.  "Swim"  (v.  6") 
is  in  the  Hebrew  the  same  as  "float, ' 
and  the  idea  seems  to  be  that  by  throw- 
ing the  stick  into  the  water  the  iron 
was  caused  to  come  to  the  surface 
where  the  young  man  could  get  it. 

It  is  difficult  to  say  when  the  event 
of  verse  8  occurred,  but  it  is  assumed 
in  the  reign  of  Jehoram,  with  which  we 
have  been  dealing  since  Elisha's  min- 
istry began.  At  a  time  when  the 
Syrians  were  intending  to  encamp  at  a 
particular  spot,  and  attack  the  Israel- 
ites as  they  passed  by,  the  prophet  gave 
warning  to  Jehoram,  which  enabled  the 
latter  to  station  troops  in  the  threat- 
ened position  and  frustrate  their  plans 
(vv.  8-10).     (lyange.) 

This  disconcerted  the  Syrian  king, 
and,  learning  the  truth  of  the  matter, 
he  tried  to  get  hold  of  Elisha  (vv.  11- 
14). 

The  "servant"  of  verse  15,  is  not 
Gehazi.  To  "open  the  eyes"  (v.  17) 
meant  to  give  that  soul-vision  which 
the  bodily  members  can  never  behold. 
The  "horses  and  chariots  of  fire"  were 
the  symbols  of  Jehovah's  presence  and 
might.  "Blindness"  (v.  18)  is  not  ab- 
solute loss  of  sight,  but  an  inability  to 
recognize  the  prophet. 

Elisha's  words  (v.  19)  are  not  an  un- 
truth, as  his  real  residence  was  Sa- 
maria ;  and  in  the  end  he  led  them  to 
himself,  not  to  harm  them,  but  repay 
evil   with   good    (vv.   21-23).     His   in- 


188 


II  KINGS 


6 :  24-9 :  13 


quiry  of  the  king  (v.  22)  presents  dif- 
ticulty,  but  probably  means  "coiild'st 
thou  be  justified  in  slaying  with  sword 
and  bow  these  whom  thou  hast  taken 
captive?"      (See    Deut.    20:10-13.) 

2.  The  Famine  in  Samaria,  6 :  24-7 : 

20. 

An  interval  of  some  time  must  be 
considered  since  the  close  of  verse  23. 
The  famine  caused  by  the  siege  was 
intense  as  gathered  by  the  price  paid 
for  the  meanest  food  (v.  25).  "Dove's 
dung"  is  understood  by  some  as  an  in- 
significant species  of  pease  resembling 
it. 

The  king's  putting  the  blame  on  the 
prophet  (vv.  30,  31)  recalls  what  epi- 
sode in  Elijah's  time?  Had  Elisha 
advised  against  the  surrender  of  the 
city,  or  did  the  king  think  he  might 
have  put  an  end  to  the  distress  in  some 
other  way?  Verse  33  suggests  that 
the  king,  who  had  doubtless  followed 
his  messengers,  had  repented  of  his 
threat  against  Elisha,  but  nevertheless 
had  lost  hope  in  Jehovah. 

This  brings  forth  the  new  promise 
of  8  :  I,  2.  The  remainder  of  the  chap- 
ter presents  no  difficulties,  but  we 
should  note  the  fulfilled  prediction  in 
verses  19  and  20. 

3.  The  End  of  Ben-hadad's  Reign, 

8:1-15. 

The  event  referred  to  (vv.  1-6) 
doubtless  took  place  sometime  before 
this,  as  the  records  of  Elisha's  ministry 
are  not  arranged  chronologically.  Com- 
pare 4  :  38  for  the  period.  Gehazi's  ap- 
pearance (vv.  4,  5)  further  strengthens 
the  thought  that  it  was  before  his  of- 
fence and  punishment  by  leprosy. 

The  event  that  follows  is  tragical 
indeed  (vv.  7-15).  Hazael,  though  not 
related  to  Ben-hadad,  had  been  the  di- 
vine choice  as  his  successor  (i  Kings 
19:15).  When  Elisha  says  the  king 
may  recover,  yet  he  shall  surely  die,  he 
is  telling  the  exact  truth,  as  verse  15 
portrays.  Had  Hazael  not  murdered 
him  he  would  have  lived.  It  was 
Elisha  who  looked  at  Hazael  until  the 
latter  was  ashamed,  as  he  might  well 
have  been  (v.  11). 

Questions. 

1.  Give  in  your  words  the  story  lead- 
ing up  to  the  event  at  Dothan. 

2.  How  would  you  harmonize  the 
prophet's  words  to  the  Syrian  soldiers? 

3.  What  striking  prediction  is  ful- 
filled in  this  lesson? 

4.  What  allusion  in  4:38  leads  to 
the  supposition  that  the  opening  of 
this  lesson  refers  to  that  period? 

5.  How  would  you  harmonize 
Elisha's  words  about  Ben-hadad? 


THE  OVEE-ZEALOUS  JEHU 
Chapters  8 :  25-9 :  37 

1.  Preliminary  Events,  8:25-29. 

The  last  lesson  should  have  spoken 
of  the  chronological  difficulties  in  the 
history  of  the  kings  of  this  period. 
(Compare  especially  8:  16  with  i  :  17.) 
But  all  our  space  will  permit  is  to  say 
that  all  such  difficulties  are  satisfac- 
torily solved,  without  doing  violence  to 
the  text,  in  "The  Romance  of  Chron- 
ology," by  Anstey ;  who  in  turn  quotes 
Dr.  John  Lightfoot,  of  the  17th  Cen- 
tury, Beecher's  Dated  Events  of  the 
Old  Testament,  and  The  Companion 
Bible,  published  by  the   Oxford   Press. 

The  story  of  blood  and  awful  judg- 
ment from  God  begins  at  8  :  25,  where 
Ahaziah  succeeds  Jehoram  as  king  of 
Israel.  This  is  not  the  earlier  Aha- 
ziah of  Israel  (i  Kings  22:51)  any 
more  than  the  two  Jorams  or  Jehorams 
were  the  same  persons,  of  whom  we 
studied  in  the  last  lesson.  He  is  called 
Jehoahaz  in  2  Chronicles  21  :  17,  and  in 
22  :  2,  he  is  said  to  have  been  forty-two 
when  he  began  to  reign.  This,  is  an 
intentional  variation  intended  to  teach 
a  divine  truth.  On  its  face  it  makes 
him  2  years  older  than  his  father,  but 
it  should  read,  "a  son  of  42  years  was 
Ahaziah  when  he  began  to  reign,  *  *  * 
and  his  mother's  name  was  Athaliah, 
the  daughter  of  Omri." 

To  quote  Anstey  "The  Holy  Spirit 
will  not  have  him  for  a  son  of  David. 
He  is  an  imp  of  the  house  of  wicked 
Omri,  and  as  such  a  son  of  42  years, 
which  was  exactly  the  age  of  that  dy- 
nasty." Compare  Ps.  109:13-15.  Note, 
too,  that  this  interpretation  is  confirmed 
by  Matthew  (i  :  8),  who  omits  him  from 
the  Kings  of  Judah,  saying  that  Je- 
horam his  father  begat  Uzziah,  his 
great,  great  grandson,  the  fourth  in  the 
direct  line  of  descent.  Compare  here 
Exod.  20 :  5. 

Like  his  father,  he  was  a  wicked 
man  (9:  16-18),  and  the  fruit  of  his 
grandfather,  Jehoshaphat's,  compro- 
mising attitude  towards  Israel.  (Com- 
pare 9:  18.)  The  reference  to  his 
mother  (v.  26)  is  not  contradictory,  as 
"daughter"  may  sometimes  be  rendered 
"granddaughter"  in  translating  the  He- 
brew. He  was  closely  affiliated  with 
his  uncle,  king  of  Israel  (vv.  28,  29), 
and  this  led  ultimately  to  his  unnatural 
death   in  the   next  chapter. 

2,  Jehu   Anointed   and   Proclaimed 

King,  9:1-13- 

Elijah  received  the  commission  from 
God  to  anoint  Jehu  (i   Kings  19:  16), 


9 :  14-12 : 1 


II  KINGS 


189 


but  he  was  fulfilling  it  in  his  successor, 
as  the  latter  was  doing  so  in  the  repre- 
sentative of  the  school  of  the  prophets 
whom  he  sent  on  the  divine  errand  (vv. 
I,  2).  Jehu's  father  is  not  the  Je- 
hoshaphat  of  Judah   (i   Kings  22:4). 

This  Jehu  is  a  military  commander 
in  Israel,  perhaps  next  to  the  king 
and,  as  the  sequel  shows,  a  bold  and 
popular  one.  He  is  now  in  the  com- 
pany of  his  fellow-captains  near  the 
scene  of  battle  where  Joram  left  them 
when  he  went  to  Jezreel  wounded. 
These  captains  recognize  the  validity 
of  his  anointing  and  by  laying  their 
garments  on  the  steps  for  him  to 
mount  on,  do  him  obeisance  as  they 
sound  the  trumpets  of  proclamation 
(vv.   11-13). 

3.  His  Conspiracy  Against  Joram, 

vv.  14-16. 

The  army  is  not  informed  of  what  is 
transpiring  (v.  15),  but  Jehu  and  a  few 
followers  advance  upon  Jezreel  and  the 
king  (v.  16).  The  latter  thinks  he  is 
bringing  news  of  the  battle  after  he 
had  left  (vv.  17-21),  but  he  is  soon 
undeceived  (vv.  22-2:^).  "The  whore- 
doms of  thy  mother"  (Jezebel)  doubt- 
less meant  her  idolatry  with  Baal. 
"The  Lord  laid  this  burden  upon  him" 
(v.  25),  means  "the  Lord  uttered  this 
prophecy  against  him."  (See  i  Kings 
21.)  Be  not  deceived  by  the  thought 
that  Jehu  is  doing  all  this  out  of  zeal 
for  God,  as  the  sequel  shows  that  zeal 
for  Jehu  was  the  stronger  motive. 

4.  The  Murder  of  Ahaziah  and  Jez- 

ebel, vv.  27-37. 

2  Chronicles  22  :  8  gives  other  details 
of  Ahaziah'  death  which,  for  want  of 
light,  are  difficult  to  reconcile  with 
the  record,  and  which  therefore  must 
be  passed  over.  Another  difficulty  is 
the  discrepancy  as  to  the  date  when  he 
began  to  reign,  whether  it  was  the  elev- 
enth year  to  Joram  (v.  29)  or  the 
twelfth  as  stated  previously  (8:25); 
but  the  explanation  may  be  that  he 
reigned  with  his  father  for  one  year 
before  the  latter's  death.  The  probable 
reason  for  this  is  in  2  Chronicles  21, 
the  last  verse. 

For  the  significance  of  Jezebel's  chal- 
lenge to  Jehu  (v.  31)  see  i  Kings  16: 
9- 

5.  The  Slaughter  of  the  Families  of 

Ahab  and  Ahaziah,  10:1-14. 
The  "70  sons"  of  Ahab  (v.  i)  mean 
doubtless  his  grandsons  and  all  who 
might  have  any  pretense  to  the  throne. 
Jehu  asks  the  men  in  authority  at  the 
capital  (Samaiia)  and  the  summer  pal- 
ace (Jezreel)  to  place  any  of  these  on 
the  throne,  and  rally  to  his  support  if 
they   chose    (vv.    2,    3)  ;     but   they   are 


afraid  to  do  so,  and  instead  surrender 
to  Jehu  (vv.  4,  5),  Then  he  bids  them 
go  further  (vv.  6,  7)  ;  and  subse- 
quently uses  their  deed  as  an  argument 
before  the  people  that  the  leaders  are 
on  his  side,  and  that  the  word  of  the 
Lord  is  fulfilled  in  his  accession  (vv. 
8-10).  The  slaughter  of  the  relatives 
of  Ahaziah  follows  (vv.  12-14). 

6.  The  Destruction  of  the  Prophets 
of  Baal,  vv.  15-28. 

Of  Jehonadab  we  read  in  Jeremiah 
34.  He  seems  to  have  been  an  hon- 
orable man  in  Israel,  a  v^orshipper  of 
the  true  God,  whose  presence  with 
Jehu  contributed  to  the  latter's  influ- 
ence with  the  people  (vv.  15,  16).  This 
part  of  our  story  shows  that,  although 
Baal's  worship  received  a  serious  set- 
back in  the  days  of  Elijah,  yet  it  had 
been  restored  to  practically  its  former 
power   in   the  kingdom    (vv.    18-28). 

Jehu's  real  character  is  shown  in 
verse  29,  in  the  face  of  which  one  is 
astonished  to  read  verse  30.  But  God 
was  dealing  with  him  as  one  who  was 
hired  for  what  he  did.  Had  his  heart 
been  right  with  God  his  kingdom 
might  have  been  established  for  gener- 
ations, but  as  it  was  he  could  not  com- 
plain. 

God  now  begins  His  final  work  in 
Israel  (vv.  32-33).  The  time  is  coming 
when  the  axe  will  fall  at  the  root  of 
the  tree  and  the  whole  nation  be  car- 
ried away  for  its  iniquity  ;  but  intima- 
tions of  this  are  sent  to  warn  and,  if 
possible,  bring  them  to  repentance. 

Questions. 

1.  Can  the  chronological  difficulties 
be  solved  in  the  history  of  the  Kings  of 
Judah  ? 

2.  How  wotild  you  explain  the  diffi- 
culty as  to  the  age  of  Ahaziah? 

3.  What  kings  of  similar  names  are 
met  with  in  Israel  and  Judah? 

4.  What  have  you  learned  of  Jehu's 
history? 

5.  What  are  the  circumstances  under 
which  he  is  proclaimed  king? 

6.  What  prophecies  are  fulfilled  .in 
this  lesson  ? 

7.  What  are  some  of  the  difficulties 
found  in  it  ? 

8.  What  record  has  Jehonadab  in 
Jeremiah  ? 

9.  How  is  Jehu's  real  character  re- 
vealed ? 

ANOTHEE  CENTUEY  OF  ISEAEL 

AND  JUDAH 

Chapters  11-14 

I.  Joash  of  Judah,  Chapters  11  and 

12. 

The  chief  events  of  this  reign  are  the 

rescue  of  the  infant  king  from  the  mur- 


190 


II  KINGS 


13 : 1-15 :  31 


derous  grandmother  (ii  :  1-3)  ;  the 
coup  d  'etat  of  the  high  priest  by  which 
he  was  raised  to  the  throne  (vv.  4-16)  ; 
the  reforms  of  the  high  priest  as  regent 
of  the  kingdom  (vv,  17-21)  ;  the  re- 
pairing of  the  temple  by  the  king  (12: 
1-16)  ;  the  surrender  to  the  Syrians 
(w.  17,  18),  and  the  king's  assassina- 
tion (vv.  19-21). 

Be  careful  to  read  the  parallel  chap- 
ters in  2  Chronicles  (22-24),  which  add 
details,  though  at  this  distance  it  may 
be  impossible  to  reconcile  all  the  minor 
diflferences. 

2.  Jehoahaz  of  Israel,  13:1-9. 

This  reign  is  notable  not  for  what 
man  did  but  what  God  did,  as  indicated 
in  verse  four.  I'hat  His  compassion 
was  awakened  towards  such  a  people 
commands  the  wonder  even  of  the  spir- 
itually enlightened — a  wonder  which  the 
sacred  narrator  Himself  expresses  in 
the  parenthetic  verses  (vv.  5,  _  6). 
"Saviour"  or  delivered  is  used  in  a 
military  sense,  as  in  Judges.  He  djd 
not  appear  in  Jehoahaz's  time  but  in 
that  of  his  successors  Jehoash  and 
Jeroboam  II. 

3.  Jehoash  of  Israel,  vv.  10-25. 

We  need  not  speak  further  of  the 
chronological  difficulty  here  (v.  10  com- 
pared with  V.  i),  which  we  can  not 
solve,  but  pass  on  to  the  preliminary 
fulfillment  of  the  promised  "saviour" 
(v.  5),  found  in  verses  14  to  25. 

Jehoash,  or  Joash  (v.  14),  is  in  sore 
distress  by  feason  of  the  affliction  in 
verse  three,  and  sufficiently  penitent  to 
implore  Jehovah  through  His  prophet 
(v.  14).  The  symbolism  of  the  subse- 
quent verses  (15-19)  is  plain.  "Take 
bow  and  arrQws"  means,  arm  thyself 
for  war  against  the  Syrians.  "The  ar- 
row of  the  Lord's  deliverance"  means 
that  the  victory  would  come  from  God. 
The  second  part  of  the  action  was  an 
enhancement  of  it,  and  showed  the  king 
to  lack  that  zeal  and  persevering  trust 
in  God  that  would  have  brought  the 
complete  destruction  of  his  enemy 
(Note  verse  25). 

The  extraordinary  event  in  verse  21 
is  to  be  accepted  just  as  it  is,  but  it  is 
useless  to  speculate  on  the  cause  or  the 
object  of  it. 

4.  Amaziah  of  Judah,  14: 1-20. 

An  interesting  event  is  the  challenge 
Amaziah  sends  to  Jehoash,  the  manner 
in  which  it  is  received,  and  the  out- 
come of  it  (w.  8-14).  It  is  worthy  of 
remark  that  he  met  death  in  the  same 
way  as  his  father  whose  murder  he  had 
been  so  prompt  to  avenge  (w.  19,  20). 

5.  Jeroboam  II  of  Israel,  w.  23-29. 

Now  God  fully  redeems  His  promise 
to  give  a  "saviour"  to  Israel   (13:5). 


Observe  the  long  reign  of  this  king — 
the  longest  in  the  annals  of  Israel 
(v.  23).  Observe  his  remarkable  vic- 
tories (v.  25).  Observe  the  reference 
to  Jonah  who  seems  in  succession  to 
Elisha,  and  lived  probably  contemporan- 
eously with  Jehoash  or  even  Jehoahaz. 
It  may  have  been  through  him  that 
God  gave  the  promise  to  that  king  to 
which  we  have  made  reference.  The 
close  of  his  reign  marks  about  a  cen- 
tury from  the  beginning  of  that  of 
Joash  of  Judah. 

Another  circumstance  of  interest  is 
that  Amos  and  Hosea  both  lived  and 
prophesied  in  this  reign  (see  the  open- 
ing verses  of  their  prophecies). 

Questions. 

1.  Name  the  first  reigning  queen  of 
Judah. 

2.  Name  the  high  priest  who  placed 
Joash  on  the  throne. 

3.  How  old  was  Joash  when  he  began 
to  reign  ? 

4.  What  good  work  marked  his  reign  ? 

5.  Under  what  circumstances  did  he 
die? 

6.  Who  was  the  "saviour"  intended, 

13:  5? 

7.  In  whose  reign  did  Elisha  die? 

8.  What  nation  wag  the  constant 
enemy  of  Israel  in  those  days? 

9.  Name  some  events  making  the 
reign  of  Jeroboam  II  the  "golden  age" 
of  Israel. 

10.  Name  three  prophets  of  his  period 
whose  written  works  have  come  down 
to  us. 

THE  ASSYKIAN  CAPTIVITY 

Chapters  15-17 

1.  Azariah  of  Judah,  15: 1-7. 

This  king  is  called  "Uzziah"  in  verses 
13  and  30,  and  in  2  Chronicles  26. 
Read  the  last-named  chapter  for  an  en- 
largement of  his  history  and  an  ex- 
planation of  certain  features  not  given 
here.  Note  his  long  reign,  his  gener- 
ally good  character,  the  cause  of  his 
failure,  and  the  circumstance  that  his 
son  reigned  with  him  jointly  for  a  short 
period. 

2.  Israel's  New  Enemy,  vv.  8-31. 

Zachariah  is  the  last  of  the  line  of 
Jehu,  in  whom  the  prophecy  of  10:30 
is  fulfilled  (v.  12).  Shallum  is  a 
usurper  only  permitted  to  reign  how 
long  (v.  13)?  Menahem  comes  into 
power  in  the  same  way  as  he,  although 
he  reigned  a  reasonably  long  period 
(v.  17).  It  was  in  his  time  that  the 
new  enemy  of  Israel  appeared  in  As- 
syria, a  strong  nation  of  the  East 
reaching  out  after  world  dominion  (w. 
19,  20). 


15:32-17:1 


II  KINGS 


191 


Pekahiah,  his  son  and  successor, 
reigns  but  briefly  (vv.  23-26),  when  an- 
other conspiracy  costs  him  his  life. 
Pekah's  reign  is  prolonged  for  twenty- 
years  (v.  27),  but  Israel's  days  as  a  na- 
tion are  numbered,  and  Assyria  is  weak- 
ening her  on  every  side.  The  first  de- 
portation of  her  people  takes  place  in 
this  reign  (v.  29). 

3.  Jotham  and  Ahaz  of  Judah,  v. 

32-16:20. 

Jotham  was  in  the  main  a  good  king, 
but  like  all  his  predecessors  since  Solo- 
mon, either  unwilling  or  unable  to  up- 
root idolatry  (v.  35)  or  cause  the  na- 
tion to  serve  Jehovah  with  a  perfect 
heart.  How  ominous  in  consequence, 
the  words  of  verse  37. 

But  no  king  of  Judah  thus  far  had 
the  preeminence  in  wickedness  of 
Jotham's  successor  (16:  3,  4).  And  yet 
God  bore  with  him  for  the  sake  of  His 
promise  to  the  fathers.  For  a  com- 
mentary on  verses  5  to  9  read  the  con- 
temporaneous prophet  Isaiah,  chapter 
seven. 

Ahaz  need  not  have  turned  for  aid  to 
Assyria  had  he  trusted  God  ;  but  now 
that  he  has  done  so,  that  nation  ha3 
obtained  a  hold  on  Judah  which  prac- 
tically is  never  loosed. 

Note  verses  10-18  and  Ahaz's  interest 
in  the  idolatry  practiced  among  the 
Assyrians.  This  is  the  first  time  it 
comes  into  view,  as  it  will  be  recalled 
that  the  worship  of  Baal  and  Ashtoreth 
was  introduced  by  Jezebel  from  the 
Phoenicians  or  Zidonians.  Something 
of  what  it  meant  may  be  gathered  from 
the  horrible  reference  in  verse  three, 
the  actual  significance  of  which  it  is 
difficult  to  determine.  Is  it  possible 
that  children  were  burned  alive  as  of- 
ferings to  the  gods  ?  There  are  those 
who  maintain  such  to  have  been  the 
case. 

4.  The  End  of  Israel,  c.  17. 

The  first  half  of  this  chapter  is  a  sad 
review  of  Israel's  iniquity  and  the  justi- 
fication of  the  divine  punishment  (vy. 
6-23).  It  was  surer  and  safer  for  their 
conqueror  to  carry  them  away  (v.  6), 
than  to  place  governors  over  them  in 
their  own  land.  These  latter  they 
might  not  obey,  or  they  might  refuse 
to  pay  tribute  to  them,  involving  cease- 
less war  to  keep  them  in  subjection. 
Moreover  the  policj'  had  the  advantage 
that  other  conquered  peoples  could  be 
transplanted  to  the  vacated  territory 
with  like  results   (v.  24). 

With  these  foreigners  in  the  land  of 
Israel  begins  the  history  of  the  "Sa- 
maritans," of  whom  we  hear  in  the  gos- 


pels (see  John  4).  Note  the  character 
of  their  religion  (yv.  33-41). 

It  was  not  promised  that  Israel,  as  a 
separate  kingdom  would  be  restored 
again,  and  therefore  God  permitted  her 
cities  to  be  occupied  with  other  peo- 
ples, but  it  was  not  so  with  Judah  and 
for  a  good  reason,  as  we  shall  see  later. 
Of  course  when  Judah  was  restored 
after  the  Babylonian  captivity  many 
Israelites  returned  with  her,  but  these 
did  not  constitute  the  kingdom  of  Is- 
rael. Finally,  in  the  last  days  when  the 
Jews  shall  once  more  occupy  and  con- 
trol Palestine,  they  will  not  represent 
two  kingdoms,  but  one  united  people 
(Isa.   11:11-16;    Hos.  1:10,   11). 

Ihis  lesson  should  not  close  without 
mentioning  the  importance  of  knowing 
something  about  Assyria,  with  which 
great  people  many  of  the  following  les- 
sons deal.  Any  Outline  History  of  the 
World  will  furnish  some  information, 
and  encyclopedic  articles  are  valuable, 
but  Rawlinson's  "Five  Great  Monarch- 
ies of  the  Ancient  World"  or  Lenor- 
mant's  "Manual  of  the  Ancient  History 
of  the  East"  are  recommended  to  those 
who  can  lay  their  hands  upon  them. 
Local  librarians  will  give  further  help. 

Questions. 

1.  By  what  other  name  is  Azariah 
known  ? 

2.  Why  was  he  smitten  with  leprosy? 

3.  Locate  Assyria  on  the  map. 

4.  Name  the  wickedest  king  of  Judah 
thus  far. 

5.  What  prophet  whose  written  words 
have  come  down  to  us  was  contempo- 
raneous with  him? 

6.  What  evil  religious  distinction  is 
associated  with  his  name? 

7.  How  is  it  shown  that  the  fall  of 
Israel  came  as  a  judgment  of  God? 

8.  Is  it  right  therefore  to  measure 
the  history  of  Israel  by  the  standard 
of  any  other  ancient  people? 

9.  What  was  Assyria's  object  in  their 
deportation? 

10.  Do  you  suppose  "lions"  were 
purposely  sent  in  to  slay  the  Samari- 
tans (v.  25),  or  may  they  have  increas- 
ed in  number  and  boldness  while  the 
land  was  for  a  while  desolate? 

11.  Nevertheless,  if  the  latter  be  true, 
was  not  the  circumstance  a  divine  pun- 
ishment? 

12.  How  does  this  lesson  show  that 
the  heathen  nations  believed  in  local- 
ized gods? 

13.  From  what  we  know  of  the  wor- 
ship of  Israel  before  the  captivity,  what 
is  the  probability  that  any  returned 
"priest"  could  teach  the  Samaritans 
about  the  true  God  (v.  27)  ? 


192 


II  KINGS 


18 : 1-20 :  21 


JUDAH  UNDEE  HEZEKIAH 

Chapters  18-20 

1.  A   Summary   of   the   Reign,   i8: 

1-8. 

For  a  more  extensive  history  of  this 
good  reign  compare  not  only  2  Chron- 
icles 29-32,  but  also  Isaiah  36-39.  In 
the  first  eight  verses  we  have  the  usual 
summary  .like  that  of  Ahaz  (16:1-4), 
after  which  follows  in  detail  the  chief 
events  of  the  reign.  The  summary 
contains  the  age  and  period  of  the  king 
(vv.  I,  2)  ;  his  attitude  toward  the  true 
worship  (vv.  3,  4)  ;  a  reference  to  the 
spirit  animating  his  life  and  conduct 
(vv.  5,  6),  and  in  consequence  the  suc- 
cesses attained  over  foreign  enemies 
(vv.   7,  8). 

Note  his  enviable  distinction  (v.  5) 
and  the  cause  of  it  (v.  4). 

2.  Sennacherib's   Invasion,   vv.   13- 

35- 

The  intervening  verses  (9-12)  re- 
capitulating Israel's  captivity  are  in- 
serted doubtless  for  the  sake  of  con- 
trast. Had  the  kings  of  Israel  been  as 
faithful  to  Jehovah  as  this  king  of 
Judah  was,  that  calamity  would  not 
have  overtaken  them  as  it  did  not  over- 
take him. 

Sennacherib  is  on  a  tour  of  conquest 
against  Egypt,  Assyria's  great  rival  for 
world  dominion,  and  takes  in  Jerusalem 
en  route.  At  first  Hezekiah  is  dis- 
posed to  make  terms  (vv.  13-16),  which 
Sennacherib  accepts  and  then  wantonly 
disregards.  While  he  proceeds  on 
Egypt  he  detaches  a  force  to  attack 
Jerusalem    (v.   17). 

The  language  of  Rabshakeh  is  in- 
sulting throughout.  His  claim  to  be 
acting  for  Jehovah  (v.  25)  is  pure  as- 
sumption as  the  event  shows.  Eliakim's 
protest  (v.  26)  was  a  blunder  in  that 
it  encouraged  him  to  greater  boldness 
in  seeking  to  influence  the  rank  and 
file  (yv.  28-35). 

3.  The  Appeal  to  Jehovah,  19: 1-37. 

Rabshakeh  did  not  commence  the 
siege  immediately,  but  joined  the  main 
army  again  at  Libnah  (v.  18),  to  which 
place  Sennacherib  retired  on  the  ap- 
proach of  the  Egyptian  king  (v.  9). 

Another  attempt  is  made  to  move 
Hezekiah  by  a  letter,  but  as  before  he 
had  appealed  to  Jehovah  through  the 
prophet,  he  now  does  so  directly 
through  his  own  prayer  (vv.  14-19), 
and  is  answered  through  the  prophet 
(vv.  20-34).  .         .   X 

This  answer  contains  (i),  a  rebuke 
of  Sennacherib's  boast  (vv.  21-24)  ; 
(2),  a  refutation  of  his  self-assertion 
(w.  25-28)  :  (3),  an  encouragement  to 
Judah  and  Hezekiah  (vv.  29-31)  ;    and 


(4),  the  divine  decree  in  regard  to  the 
crisis   (vv.  32-34). 

The  execution  of  the  decree  brings 
to  mind  such  modern  parallels  as  the 
destruction  of  the  Spanish  armada  by 
the  storm,  and  the  breaking  up  of  the 
French  army  before  Moscow  when  in 
one  memorable  night,  20,000  horses  per- 
ished of  frost. — Lange. 

4.  Hezekiah's  Sickness  and  Recov- 

ery, 20:  i-ii. 

It  seemed  to  the  king  that  he  must 
have  displeased  God  to  be  cut  off  in 
early  manhood  (see  Prov.  10 :  27), 
hence  his  words   (v.  3). 

Figs  were  the  ordinary  remedy  for 
boils  (v.  7)  but  the  prophet  did  not 
order  their  application  until  he  was  as- 
sured of  the  divine  help.  It  was  God, 
and  not  the  figs  that  healed,  just  as  is 
always  the  case  in  every  remedy  for 
bodily  ills. 

It  does  not  seem  wrong  for  Hezekiah 
to  ask  a  sign  in  view  of  Isaiah's  words 
to  Ahaz  (Isa.  7  :  11). 

The  reversal  of  the  shadow  on  the 
sundial  (v.  11)  only  can  be  regarded 
either  as  a  miracle  or  myth,  and  as  far 
as  the  true  believer  in  the  Bible  is  con- 
cerned, the  former  is  accepted  without 
seeking  impossible  explanations. 

5.  An  Unholy  Alliance,  vv.  12-21. 

Babylon  at  this  time  was  trying  to 
free  herself  from  Assyrian  supremacy, 
and  when  Sennacherib  suffered  so  seri- 
ous a  calamity  seemed  an  opportune 
moment  for  a  forward  movement. 
This  doubtless  reveals  the  reason  for 
this  embassy  to  Hezekiah  with  whom 
it  was  hoped  to  form  an  alliance.  It 
also  explains  the  latters'  object  in 
showing  them  his  riches  and  strength 
(v.  13),  which  was  not  only  a  political 
blunder  but  an  act  of  unbelief  towards 
God.  Hence  the  rebuke  (vv.  16-18). 
Instead  of  help  from  Babylon  that  na- 
tion would  at  length  prove  Judah's  ruin. 
This  would  not  be  on  account  of  Heze- 
kiah's fault  alone,  but  because  the 
whole  nation  had  incurred  guilt  similar 
to  his,  and  would  continue  to  do  so 
even  in  a  greater  degree. 
Questions. 

1.  Have  you  read  the  parallel  Scrip- 
tures in  this  case? 

2.  Rehearse  the  four  outline  facts 
constituting  the  summary  of  this  reign. 

3.  What  special  form  of  idolatry  is 
here  mentioned? 

4.  What  two  strong  nations  were 
rivals  for  world-dominion  at  this  time? 

5.  Analyze  Jehovah's  answer  to  Sen- 
nacherib's boast. 

6.  What  practical  lessons  are  here 
taught  about  divine  healing? 

7.  Give  what  appears  to  be  the  true 
reason  for  the  Babylonian  embassy. 


21 : 1-24 : 1 


II  KINGS 


193 


JUDAH  UNDER  JOSIAH 

Chapters  21-23 

I.  His     Immediate     Predecessors, 
21 : 1-26. 

Manasseh's  history  shows  that  a  good 
father  does  not  always  make  a  good 
son.  The  summary  of  his  reign  (vv. 
1-9)  ranks  him  with  Ahaz,  as  the  two 
wickedest  kings  Judah  had  known. 
Note  that  the  same  punishment  which 
had  fallen  on  Israel  is  soon  to  over- 
take Judah  (v.  13),  and  this  notwith- 
standing Manasseh's  "humbleness,"  as 
indicated  in  2  Chronicles  33:  11-19. 

The  brief  reign  of  Amon  (vv.  19-26) 
was  in  character  a  continuation  of  that 
of  his  father,  and  marks  the  lowest 
period  in  the  history  of  the  nation  until 
that  time. 

2.  His    Restoration    of    the    True 

Worship,  c.  22. 

The  youth  of  Josiah  suggests  that  he 
may  have  been  under  a  regency  at  first 
as  in  the  case  of  Joash  (12:  3)  though 
there  is  no  mention  of  it.  The  temple 
had  not  been  repaired  since  that  king, 
250  years  before,  which  explains  cer- 
tain things  in  this  chapter,  especially 
when  the  wickedness  and  idolatry  of 
some  of  the  intervening  reigns  are  con- 
sidered. 

"The  book  of  the  law"  (v.  8)  is  re- 
garded by  scholars  as  the  Pentateuch, 
which  during  the  apostasy  had  been  lost 
to  public  knowledge  except  as  a  tradi- 
tion. Some  of  the  older  rabbis  held 
that  it  was  the  original  manuscript  of 
Moses.  Another  theory  is  that  Manas- 
seh  had  ordered  all  copies  to  be  de- 
stroyed, but  that  some  faithful  priest 
had  concealed  this  copy  until  now. 

Jeremiah  and  Zephaniah  were  proph- 
ets contemporaneous  with  Josiah,  but 
the  reason  Huldah  was  inquired  of,  and 
not  they,  is  probably  because  she  "dwelt 
in  Jerusalem"  (v.  14),  where  the  others 
may  not  have  been  at  this  time. 

3.  His    Extension    of   the    Reform 

Movement,  c.  23. 

It  will  be  noticed  that  after  the  king 
had  put  an  end  to  all  illegal  worship  in 
Judah,  he  extended  the  reform,  or  the 
revival,  to  the  former  kingdom  of  Is- 
rael, where  that  worship  had  origi- 
nally arisen  (23  :  15-20). 

Observe  from  verses  26  and  27  that 
God  has  not  changed  His  purpose  con- 
cerning the  removal  of  Judah,  which 
proves  that,  although  in  this  reign  the 
law  was  kept  externally,  yet  the  nation 
was  by  no  means  converted. 


4.  His  Death  and  the  Succession, 
vv.  29-37. 

The  story  of  Josiah's  death  (vv.  29, 
30)  is  more  fully  related  in  2  Chron- 
icles. One  reason  he  marched  against 
Pharaoh  was  that  although  the  latter's 
objective  was  Assyria,  yet  he  was  tres- 
passing on  Jewish  soil  to  attain  it. 

Jehoahaz,  whom  the  people  preferred 
as  his  successor  (v.  30),  was  a  younger 
son,  but  he  was  soon  deposed  by  the 
Egyptians,  who  placed  his  brother  on 
the  throne,  making  him  their  vassal 
(w.  34,  35). 

Questions. 

1.  How  long  did  Manasseh  reign? 

2.  What  chastisement  befell  him  dur- 
ing his  lifetime,  and  why? 

3.  What  effect  had  this  upon  his 
spirit? 

4.  What  decree  is  now  uttered  against 
Judah  ? 

5.  What  earlier  king  of  Judah  does 
Josiah  suggest? 

6.  Name  two  or  three  parallel  inci- 
dents in  their  histories. 

7.  How  would  you  explain  the  loss 
of  the  book  of  the  law? 

8.  With  what  is  this  book  identified? 

9.  What  two  prophets,  whose  books 
have  come  down  to  us,  were  contem- 
poraneous with  this  reign? 

10.  Did  Josiah   die   a   natural  death? 

THE  BABYLONIAN  CAPTIVITY 
Chapters  24-25 

I.  The  Last  of  the  Kings,  c.  24. 

In  the  previous  lesson  we  left  Judah 
tributary  to  Egypt,  which  had  been 
victorious  at  Megiddo.  This  lasted, 
five  years,  when  Babylon,  now  master 
of  her  old-time  enemy  Assyria,  and 
eager  to  cross  swords  with  Egypt  for 
world-supremacy,  came  up  against  her, 
and  compelled  allegiance. 

After  three  years  Jehoiakim  revolted 
(v.  i),  and  for  the  remainder  of  his 
reign  was  harassed  by  bands  of  ene- 
mies (v.  2)  perhaps  incited  by  the  king 
of  Babylon,  himself  too  much  occupied 
in  other  directions  to  attack  Judah  in 
person. 

After  he  has  defeated  Egypt,  how- 
ever (v.  7),  he  turns  his  attention  to 
Judah.  Jehoiakim  is  dead,  and  his  son, 
Jehoiachin,  is  on  the  throne  (v.  8). 
The  latter  is  taken  captive,  and  with 
him  many  of  the  best  people  of  the 
land  (vv.  12-16),  among  them  Ezekiel, 
as  we  learn  from  the  book  bearing  his 
name.  (The  prophet  Daniel,  with  oth- 
ers, had  been  carried  away  by  the  same 
king  on  an  earlier  advance  against 
Jehoiakim.) 

Nebuchadnezzar  shows  the  same  con- 


194 


II  KINGS-I  CHRON.     II  K.  25 :  l-I  Ch.  1 


sideration  as  the  king  of  Egypt  in  plac- 
ing another  of  the  royal  family  instead 
of  a  stranger  on  the  throne  (v.  17), 
but  his  confidence  is  misplaced  and  the 
end  comes.  The  whole  situation  is  of 
God,  and  the  execution  of  His  judg- 
ment upon  the  unholy  people   (v.  20). 

2.  The  Death  Agony,  25:  1-21. 

For  a  comment  on  this  chapter,  read 
Jeremiah  and  Ezekiel.  Jeremiah  21,  27, 
22,  34,  27,  40  and  41  cover  this  period 
pretty  thoroughly  and  also  the  first 
twenty-four    chapters    of    Ezekiel. 

3.  The  Remnant  Left  in  the  Land, 

vv.  22-26. 
Gedaliah,  whom  the  king  of  Babylon 
made  governor  over  the  few  people  re- 
maining, was,  like  his  father,  a  friend 
of  Jeremiah  and  joined  with  him  in 
advising  Zedekiah  to  surrender.  Had 
this  counsel  prevailed,  Judah  would  not 
have  been  plucked  up  out  of  her  land. 
All  this  will  be  seen  when  Jeremiah 
is  reached.  This  was  known  to  Nebu- 
chadnezzar, however,  and  explains  his 
choice  of  Gedaliah,  as  well  as  the 
treachery  of  the  people  towards  him, 
nothwithstanding  his  oath  (vv.  24,  25). 
Read  Jeremiah  40  to  44. 

4.  The  Favored  Captive,  vv.  27-30. 

This  closing  incident  carries  its  ex- 
planation on  its  face.  The  Babylonian 
king  was  the  son  and  successor  of  Neb- 


uchadnezzar. The  grace  bestowed  on 
Jehoiachin  is  difficult  to  account  for, 
except  on  some  personal  ground,  es- 
pecially as  he  is  preferred  before  the 
other  captive  kings,  who  were  retained 
at  the  court  to  enhance  its  triumph  and 
glory. 

In  conclusion  let  it  again  be  empha- 
sized that  the  fall  of  Judah  was  God's 
judgment  upon  her  faithlessness  as  a 
vvitness  to  Him.  All  the  prophets  tes- 
tify to  this.  But,  let  it  also  be  noted 
that  it  was  His  purpose  that  Judah 
should  be  restored  after  a  period  (70 
years,  Jeremiah  25  :  12).  Her  land  was 
not  populated  by  other  peoples,  a  strik- 
ing fulfillment  of  prophecy  in  itself. 
She  m.ust  needs  give  birth  to  the  Mes- 
siah there  as  the  prophets  had  foretold, 
and  so,  when  her  captivity  brought  her 
in  her  senses  she  repented,  and  returned 
to  Jehovah  with  a  sincerity  she  had  not 
before. 

Questions. 

1.  In  whose  reign  was  Judah  tribu- 
tary, first  to  Egypt  and  then  to  Babylon  ? 

2.  What  two  later  kings  of  Judah 
reigned  but  three  months  each? 

3.  In  whose  reigns  were  Ezekiel  and 
Daniel  taken  captive? 

4.  What  additional  light  on  the  period 
have  you  gathered  from  Jeremiah  ? 

5.  In  what  respect  does  Judah's  cap- 
tivity differ  from  that  of  Israel? 


FIRST  CHRONICLES 


GENEALOGIES  AND  PEDIGEEES 

Chapters  1-9 
I.  Introductory. 

With  this  begins  the  study  of  those 
historical  books  of  the  Old  Testament 
written  shortly  after  the  return  from 
the  Babylonian  captivity,  the  remain- 
der of  the  series  including  2  Chronicles, 
Ezra,   Nehemiah,  and  Esther. 

"Chronicles"  means  "diaries"  or 
"journals,"  and  the  books  give  a  re- 
capitulation of  sacred  history  from  the 
time  of  Adam,  in  which  the  earlier 
books  of  the  Old  Testament  are  drawn 
upon  and  occasionally  supplemented. 
The  Holy  Spirit,  who  is  the  real  Au- 
thor, has  a  right  to  do  this  when  the 
occasion  calls  for  it. 

The  closest  relation  exists  between 
the  Chronicles  and  Kings.  The  last- 
named  were  written,  it  is  thought,  by 
Jeremiah,  and  the  first-named  by  a 
priest  or  Levite.  Kings  must  have  been 
compiled  shortly  after  the  people  went 


into  exile,  Chronicles  after  their  return. 
Kings  deal  more  with  the  inner  spiritual 
condition  of  things.  Chronicles  with  the 
external  modes  of  worship. 

There  are  differences  in  the  two  rec- 
ords here  and  there.  Not  only  are 
genealogies  differently  grouped,  but 
names  of  places  are  changed,  speeches 
of  persons  are  presented  from  dissimilar 
aspects,  religious  festivals  have  more 
than  one  description  given  them,  and 
things  of  that  kind ;  but  there  is  no 
contradiction  not  explainable  by  the 
changes  incident  to  time,  the  later 
writer's  point  of  view,  the  object  in 
mind,  negligent  transcrioing  and  the 
like. 

Why  Chronicles  were  written  is  diffi- 
cult to  say,  but  there  must  have  been 
some  good  reason  for  going  over  the 
ground  again,  "some  new  aspect  of  the 
history  to  signalize,  and  some  new  les- 
son to  convey  to  the  people  of  God  on 
returning  from  the  captivity."  What 
these  things  may  be  must  appear  as  we 
proceed. 


6:1-12:1 


I  CHRONICLES 


195 


2.  Subdivisions. 

The  first  nine  chapters  contain  the 
genealogies  of  the  patriarchs,  the 
twelve  tribes,  and  the  inhabitants  of 
Jerusalem  till  the  beginning  of  the  king- 
dom, the  purpose  being  tO'  connect 
David,  the  great  forerunner  of  the  Mes- 
siah, as  well  as  the  priests  and  Levites 
of  his  time  with  the  antediluvian  patri- 
archs. They  have  been  subdivided  as 
follows : 

(i)  The  Patriarchs  from  Adatn  to  Ja- 
cob amd  Esau,  with  the  descendants  of 
the  latter  till  the  era  of  the  Edomite 
kings,  c.  I, 

At  first  these  names  may  not  seem 
of  importance  to  us,  but  we  remember 
that  the  Holy  Spirit  caused  them  to  be 
written  and  that  is  enough.  And 
"when  we  know  how  to  awaken  them 
from  their  sleep,  they  do  not  remain  so 
dead  as  they  at  first  appear,  but  revive 
the  most  important  traditions  of  the 
ancient  nations  and  families,  like  the 
petrifactions  and  mountain  strata  of 
the  earth,  which  rightly  questioned,  tell 
the  history  of  long  vanished  ages." 

{2)  The  Sons  of  Jacob,  or  the  Gen- 
erations of  Judah  till  Daznd,  with  the 
Latter's  Posterity  till  BUoenai  and  His 
Seven  Sons,  2  :  1-4  :  23. 

In  this  we  discover  a  biographic  gem 
in  the  story  of  Jabez  and  his  prayer 
(c.  4:9,  10)  of  whom  we  are  told  noth- 
ing further.  Verse  10  has  homiletic 
value  in  the  three  things  for  which  Ja- 
bez prayed  and  which  he  received — 
prosperity,  power,  and  protection. 

Another  homiletic  suggestion  is  in 
the  words,  "There  they  dwelt  with  the 
king  for  his  work"  (v.  23).  These  pot- 
ters "that  dwelt  among  plants  and 
hedges,"  may  have  been  artistic  crafts- 
men adjacent  to  the  royal  gardens  at 
Jerusalem,  not  merely  in  the  reign  of 
one  king  but  all  of  them.  Remains  of 
these  potteries  have  been  found  in  re- 
cent times. 

(j)  The  Descendants  of  Simeon  and 
the  Tribes  East  of  the  Jordan  till  the 
Assyrian  Captivity,  4  :  24-5  :  26. 

This  division  is  interesting,  as  it 
records  two  conquests  or  migrations  of 
the  Simeonites  (4:  38-43),  and  corrobo- 
rates what  we  learned  earner  about  the 
srnall  size  of  this  tribe  (compare  5  :  27 
with  Numbers  1-4  and  Joshua  19:  i-g.) 
In  the  same  way  compare  the  reference 
to  Reuben,  Joseph  and  Judah,  chapter 
5:1,  2,  with  the  earlier  account  in 
Genesis  49.  Nor  should  we  permit  such 
an  inspired  comment  as  chapter  5  :  20 
to   escape   us. 

(4)     The  Levites  and  Their  Loca- 
tions, 6: 1-81. 

This  division  may  be  broken  up, 
thus:    The  sons  of  Levi  (vv.  1-3)  ;    the 


priests  down  to  the  captivity  (vv.  4- 
15)  ;  the  families  of  Gershom,  Merari 
and  Kohath  (vv.  16-48)  ;  the  office  of 
Aaron  and  his  line  unto  Ahimaaz  (vv. 
49-53)  ;  the  cities  of  the  priests  and 
the  Levites   (vv.  54-81). 

(5)  The  Remaining  Tribes,  cc.  7- 
8. 

These  tribes  include  Issachar  (7  :  i- 
5)  ;  Benjamin  (vv.  6-12)  ;  Naphtali 
(v.  13)  ;  Manasseh  (vv.  14-19)  ; 
Ephraim  (vv.  20-29)  ;  Asher  (vv.  30- 
40);  the  chief  men  of  Benjamin  (8: 
1-32)  ;    the  house  of  Saul  (vv.  33-40). 

Two  tribes  are  omitted,  Dan  and 
Zebulon,  but  why,  no  one  can  deter- 
mine. In  the  case  of  Dan,  perhaps,  it 
is  judicial  punishment  because  of  their 
early  and  almost  total  fall  into  idolatry. 
They  are  omitted  again  in  the  list  of 
Revelation  8.  Zebulon's  omission  is 
more  difficult  to  explain.  It  was  a 
small  tribe,  especially  just  before  and 
after  the  exile,  but  it  was  the  tribe 
whose  territory  included  Nazareth 
where  Jesus  dwelt. 

(6)  The  Inhabitants  of  Jerusalem 
Till  the  Times  of  the  Kings,  c. 

9. 

Questions. 

1.  Name  the  post-exilian  historical 
books. 

2.  Give  the  scope  and  general  con- 
tents of  the  books  of  Chronicles. 

2.  Contrast  Kings  and  Chronicles  as 
to  their  history  and  character. 

4.  What  are  some  of  the  points  of 
difference  between  Kings  and  Chroni- 
cles, and  how  are  they  explained? 

5.  Give  the  contents  of  i  Chronicles 
1-9   in   outline. 

6.  What  can  you  recall  of  the  history 
of  Jabez  ? 

7.  Which  two  tribes  are  altogether 
omitted   from   these   genealogies? 

DAVID'S  EEIGN 

Chapters  10-29 

1.  The  Downfall  of  Saul,  c.  10. 

In  reading  this  chapter  with  whose 
general  contents  we  became  familiar  in 
I  Samuel  31,  it  is  important  to  note 
the  inspired  comment  at  its  close  (vv. 
13,   14)- 

2.  David's  Heroes,  cc.  11,  12. 

In  the  history  of  David  in  this  book, 
the  writer  dwells  chiefly  on  its  pros- 
perous side,  passing  over  the  rest  as 
lightly  as  possible.  His  anointing  at 
Hebron  (vv.  1-3),  reveals  nothing  of 
what  we  learned  earlier  of  the  rival 
kingdom  of  the  house  of  Saul,  and  the 
seven  years  before  his  exaltation  over 


196 


I  CHRONICLES 


Chs.  13-29 


all  Israel.  Again,  in  the  list  of  war- 
riors (11:10-47),  there  is  an  omission 
of  Joab's  treachery  and  barbarous  con- 
duct in  the  cases  of  Abner,  Uriah  and 
Absalom. 

Chapter  12  contains  a  supplemental 
list  of  braves  who  attached  themselves 
to  David  earlier,  and  during  the  days 
of  Saul,  and  of  whom  we  have  no 
record  until  now. 

3.    David's  Victories  and  Festivals, 
cc.  13-16. 

These  begin  with  the  bringing  up  of 
the  ark  as  far  as  the  house  of  Obed- 
edom  (c.  13).  Then  follows  the  ac- 
count of  battles  with  the  Philistines 
(c.  14),  which  occupies  a  different  po- 
sition from  that  in  2  Samuel  5,  the 
reason  for  which  can  only  be  conjec- 
tured. After  this  the  ark  is  brought  up 
to  Jerusalem  (cc.  15,  16),  the  record 
being  more  detailed  than  in  Samuel. 
Note,  for  example,  the  preparation  and 
act  of  transfer.  A  tent  is  erected,  (15: 
i)  possibly  in  the  vicinity  of  the  pal- 
ace, after  the  model  of  the  old  taber- 
nacle. Then  a  consultation  is  held  (v. 
2),  the  representative  men  are  assem- 
bled (v.  3),  the  bearers  chosen  (vv. 
12-15),  the  singers  appointed  (vv.  16- 
24).  Then  the  act  itself,  with  its  re- 
joicings, sacrifices  and  distribution  of 
gifts  (15:25-16:3).  Then  the  initial 
service  and  the  psalm  of  thanksgiving 
(w.  4-36). 

Another  thus  analyzes  the  eight 
strophes  of  this  psalm  :  The  first,  sum- 
mons to  praise  (vv.  8-1 1)  ;  the  second, 
to  think  on  the  wonders  and  judgments 
of  the  Lord  (vv.  12-14)  ;  the  third,  to 
think  of  the  covenant  made  with  the 
fathers  (vv.  15-18)  ;  the  fourth,  gives 
the  reasons  to  remember  this  covenant 
(vv.  19-22)  ;  the  fifth,  affirms  that  all 
the  world  shall  concur  in  the  greatness 
and  glory  of  God  (vv.  23-27)  ;  the 
sixth,  all  nations  shall  worship  Him 
(vv.  28-30)  ;  the  seventh,  the  inanimate 
creation  will  exult  before  Him  (vv. 
31-33)  ;  the  eigiith,  closes  with  a  re- 
peated summons  to  praise  and  prayer 
(w.  34-36). 

4.    David  and  The  Temple,  cc.  17- 
22. 

Except  as  to  its  location  the  record 
in  chapter  17  is  in  substance  the  same 
■  as  in  2  Samuel  7.  The  "group  of  war 
reports,"  cc.  18-20,  runs  parallel  to  four 
sections  in  2  Samuel  which  in  that  case 
are  separated  from  one  another  by 
other  matters.  The  story  of  the  plague 
following  the  census  (c.  21),  contains 
some  deviations  from  that  in  Samuel, 
as  for  example,  its  position  in  the 
record,  the  fact  that  the  offence  was 
instigatpd  by  Satan,  that  Benjamin  and 


Levi  were  not  numbered,  and  that  the 
threshing-floor  was  thereafter  the  con- 
stant place  of  sacrifice  by  David. 
These  things  are  additions  and  not 
contradictions.  As  to  the  last  named, 
the  words  in  verse  28,  "At  that  time 
*  *  *  he  sacrificed  there,"  have  been 
rendered  by  Luther  and  others,  "was 
wont  to  offer  there,"  meaning  that  he 
did  it  repeatedly,  frequently.  In  an 
earlier  lesson  it  was  stated  that  this 
threshing-floor  subsequently  became  the 
site  of  Solomon's  temple. 

After  the  episode  represented  by 
these  chapters  the  author  returns  to  the 
subject  of  the  temple  (c.  22),  speaking 
of  David's  preparation  of  the  materials 
(vv.  i-s),  his  charge  to  Solomon  (vv. 
6-16),  and  finally  his  appeal  to  the 
princes  to  assist  (vv.   17-19). 

6.  The  Temple  and  Military  Of- 
ficers, cc.  23-27. 

The  opening  comment  of  this  section 
gives  the  reason  for  what  follows. 
David  was  old  and  felt  the  need  of  put- 
ting things  in  readiness  for  his  son  (v. 
i).  There  are  two  things  that  concern 
him  chiefly,  the  worship  of  God  and 
the  strengthening  of  the  kingdom,  and 
it  is  significant  that  the  worship  of  God 
receives    attention    first. 

The  chapters  arrange  themselves 
thus :  Chapter  23  deals  with  the  Le- 
vites,  their  number  and  classification 
for  work ;  24  does  the  same  for  the 
priests,  except  that  the  closing  verses 
refer  again  to  the  Levites ;  25  speaks 
of  the  singers ;  26  of  the  porters, 
treasurers  and  other  business  officers; 
and  27  of  the  army,  including  its  di- 
visions and  commanders. 

7.  David's    Last    Directions    and 
Death,  cc,  28,  29. 

The  last  directions  of  David  concern 
the  building  of  the  temple  where  all 
the  princes,  the  captains,  the  courtiers 
and  the  heroes  are  addressed  (vv.  _i,  2), 
and  Solomon  in  their  presence  is  in- 
vested with  power  and  authority  as  his 
successor  (w.  5-21). 

Note  the  words  in  verse  12.  "And 
the  pattern  of  all  that  he  had  by  the 
Spirit."  We  use  a  capital  "S"  believ- 
ing the  Holy  Spirit  to  be  intended,  and 
that  the  words  should  be  read  in  the 
light  of  verse  19,  "All  this,  the  Lord 
made  me  understand  in  writing  by  His 
hand  upon  me,  even  all  the  works  of 
this  pattern."  Are  we  not  to  under- 
stand, difficult  as  the  words  rnay  be, 
that  as  God  revealed  the  original  of 
the  temple  to  Moses  in  the  wilderness 
when  He  revealed  the  tabernacle,  so 
now  also  He  controlled  and  directed 
David  when  the  time  came  for  the 
actual  erection  of  the  temple? 


I  Ch.  29-11  Ch.  9     I  CHKON.-II  CHRON. 


197 


Do  not  pass  chapter  29  carelessly. 
Note  David's  example  of  giving  (vv. 
3-5),  and  the  lever  it  affords  to  make 
an  appeal  to  others.  See  the  working 
of  the  Spirit  of  God  among  the  people 
in  the  gladness  of  it  all  (v.  9),  a  fact 
David  recognizes  and  for  which  he 
praises  God,  verse  10  and  the  follow- 
ing. 

When  it  says  "they  made  Solomon 
king  the  second  time"  (v.  22),  it  is  in 
contrast  with  23:1.  In  that  case  the 
first  proclamation  was  made,  but  now 
the  actual  anointing  took  place.  (Com- 
pare I  Kings  I  :  32  and  the  following 
verses.) 

Questions. 

I.  What  book  gives  the  fuller  history 
of  Saul ? 


2.  How  would  you  compare  the  his- 
tory of  David's  reign  in  i  Chronicles 
with  that  in  the  earlier  books? 

3.  What  explains  the  successful 
transfer  of  the  ark  in  this  instance,  as 
compared  with  the  earlier  attempt? 

4.  Have  you  read  the  psalm  con- 
tained in  this  lesson,  and  noted  its 
analysis? 

5.  What  evidence  of  the  personality 
of  Satan  does  this  lesson  contain? 

6.  How  does  it  show  David's  loyalty 
to  God? 

7.  What  may  explain  David's  par- 
ticularity as  to  the  details  of  the 
temple .'' 


SECOND  CHEONICLES 


SOLOMON'S  EEIGN 
Chaptebs  1-9 

1.  His  Prayer  and  Its  Answer,  i: 

1-3. 

With  verses  three  and  four  compare 
I  Chronicles  16,  and  especially  verses 
37-40.  The  tabernacle  at  Gibeon  was 
the  legal  place  for  worship,  but  the 
threshing-floor  on  Mt.  Moriah  was 
chosen  by  David  for  the  reason  given 
(i  Chron.  21  :  29).  A  comparison  with 
the  corresponding  place  in  i  Kings  will 
show  how  this  account  is  abbreviated 
as  the  matter  was  not  necessary  to  the 
author's  purpose. 

2.  His  Power  and  Wealth,  i :  14- 
17- 

This  record  is  given  in  Kings  near 
the  close  of  the  reign,  but  inserted  here 
as  a  proof  of  the  instant  fulfillment  of 
God's  promise. 

3.  His  Erection  and  Dedication  of 

the  Temple,  cc.  2-7 

"Huram"  is  the  same  with  whom  we 
have  previously  met.  The  two  houses 
(2:1)  are  the  temple  and  Solomon's 
palace.  The  description  of  the  temple 
here  differs  in  several  particulars  from 
that  in  Kings.  For  example,  this  is 
more  particular  as  to  the  plan  of  the 
building  but  less  so  as  to  the  time 
when  it  began  ;  this  speaks  of  the  ar- 
rangement of  the  building  and  its  fur- 
nishings in  an  unbroken  narrative,  but 
that  has  two  interruptions ;  this  ar- 
ranges the  objects  differently  and  de- 
scribes with  more  fulness  in  some 
cases,    etc.      But    remember    what    has 


been  said  about  the  Holy  Spirit  as  the 
real  author  of  Scripture,  and  His  right 
to  use  such  liberty  to  emphasize  certain 
facts  or  impress  certain  lessons  as  He 
desires.  This  does  not  take  into  ac- 
count errors  of  copyists  to  which  ref- 
erence also  has  been  made. 

Here  the  location  of  the  temple  is 
named  for  the  first  time  (3:  i),  (com- 
pare Gen.  22 :  2).  "Moriah"  means 
"land  of  the  appearing  of  the  Lord." 
Note  the  reference  to  the  brazen  scaf- 
fold (4:  13)  not  given  in  Kings,  the  ad- 
ditional words  at  the  close  of  Solomon's 
prayer  (vv.  40-42),  and  the  fuller  ac- 
count of  the  divine  acceptance  of  the 
temple  (7 :  i-io). 

The  large  number  of  oxen  and  sheep 
offered  in  sacrifice  is  astounding  (7: 
5),  but  Josephus  in  his  "Wars  of  the 
Jews"  says  that  even  in  Roman  times, 
256,000  passover  lambs  were  slain  at 
Jerusalem  within  a  few  hours.  A  cur- 
rent commentator  reminds  us  that  these 
colossal  offerings  and  festivals  are  no 
more  astonishing  to  us  than  the  magni- 
tude of  our  steam  or  railway  trade,  or 
of  modern  warfare  would  be  astonish- 
ing to  the  ancients. 

4.     His  Earthly  End,  cc.  8,  g. 

In  the  first  of  these  chapters  we 
have  brief  notes  of  events  recorded 
more  at  length  in  i  Kings,  for  exam- 
ple :  the  building  of  certain  cities,  the 
palace  for  the  daughter  of  the  Egyptian 
king,  the  navigation  to  Ophir,  etc.  The 
comments  upon  these  in  that  book  oc- 
cupy as  much  space  as  seems  relatively 
necessary. 

In  the  next  chapter  the  story  of  the 


198 


II  CHKONICLES 


Chs.  10-16 


Queen  of  Sheba  is  very  much  as  in  i 
Kings^ 

Questions. 

1.  Where  was  the  tabernacle  of 
Moses  at  this  period? 

2.  Who  is  the  real  author  of  this 
book,  and  how  does  that  fact  bear  on 
the  differences  in  its  record  as  com- 
pared with   I   Kings? 

3.  How  may  other  differences  be  ex- 
plained? 

4.  Tell  what  you  know  of  the  his- 
tory of  Mt.  Moriah? 

5.  Give  a  later  parallel  to  the  large 
number  of  sacrifices  at  the  dedication 
of  the  temple. 

EEHOBOAM  AND  JEHOSAPHAT 

Chapters  10-20 

I.    Rehoboam,  cc.  10-12. 

The  story  of  the  rejected  counsel  of 
the  older  men  and  what  came  of  it  (c. 
10)  is  practically  as  in  i  Kings  12, 
and  furnishes  an  illustration  of  the  re- 
lation of  divine  sovereignty  to  human 
free   agency.  ^    x    ,   ,  > 

The  fortification  of  Judah  s  cities 
against  Israel  (c.  11)  was  dwelt  upon  m 
the  earlier  books,  as  well  as  the  return 
of  the   priests   and   Levites   to  Jerusa- 

le"i-  .     ,.  ■  /  N 

Rehoboam's    "wise"    action     (v.    23) 

is  to  be  taken  in  the  political  sense. 
He  thus  gave  his  sons  and  grandsons 
something  to  do,  each  having  a  measure 
of  independence,  and  being  kept  suf- 
ficiently apart  from  the  others  to  les- 
sen the  likelihood  of  a  cabal  against  the 
heir   to   the   kingdom. 

How  long  did  Rehoboam  remain 
faithful  to  God  (11:17  and  12:1)? 
What  punishment  was  inflicted  for  his 
infidelity  (vv.  2-4)  ?  How  is  God's 
goodness  shown  to  him  (v.  5),  and  with 
what  result  (vv.  6-8)  ?  Note  verse 
eight  carefully.  How  much  better  to 
serve  God  than  His  enemies,  but  what 
bitter  experience  is  necessary  to  teach 
this  lesson  (vv.  9-12).  Note  the  refer- 
ence to  the  heathen  mother  of  Reho- 
boam (v.  13),  and  the  reason  for  its 
record  (v.  14),  as  showing  her  baneful 
influence  on  her  son. 

Speaking  of  the  punishment  which 
befell  Rehoboam  and  Judah  from 
Egypt,  it  is  interesting  that  its  record 
is  found  to-day  on  the  walls  of  the 
Egyptian  palace  at  Karnak.  Carved 
nearly  three  millenniums  ago,  it  _  is 
there  still  an  impressive  corrobration 
of  Holy  Writ. 
2.     Abijah  and  Asa,  cc.  13-16. 

These  kings  may  be  coupled,  as  the 
record  of  the  first-named  is  brief. 
Verse  two  of  chapter  13  does  not  con- 


tradict verse  20  of  chapter  11,  since 
"Michaiah"  and  "Maachah"  are  the 
same,  and  as  "the  daughter  of  Uriel," 
she  was  the  grand-daughter  of  Absa- 
lom. Such  general  statements  are  com- 
mon in  the  Hebrew  text,  and  it  is  im- 
possible to  consider  each  of  thom. 

The  numbers  in  verse  three  are  im- 
mense, but  compare  i  Chronicles  21  :5. 
The  harangue  of  Abijah  (vv.  4-12), 
except  in  its  character  and  terms,  sug- 
gests that  of  the  Assyrian  commander 
before  Jerusalem  (2  Kings  18),  and 
seems  to  have  been  a  custom  in  ancient 
warfare.  What  advantage  is  taken  of 
this  delay  (vv.  13,  14)  ?  What  pre- 
vented a  rout  of  Judah  (v.  15)  ?  How 
terrific  was  Israel's  punishment  (v.  17)  ? 
What  was  its  effect  in  the  subsequent 
history  of  Abijah's  reign   (v.  20)  ? 

How  far  did  this'  victory  show  its 
efl^ects  in  Asa's  reign  (14:1)?  What 
was  his  religious  character  (vv.  2-5)  ? 
For  certain  qualifications  of  these 
words  compare  the  latter  half  of  chap- 
ter 16.  The  statement  in  verse  eight 
is  to  be  taken  in  our  sense  of  militia 
rather  than  a  standing  army.  Great 
as  was  this  force,  what  could  it  have 
accomplished  against  the  Ethiopians 
(v.  9)  but  for  God  (vv.  11-14)  ?_  Which 
of  his  successors  does  Asa,  in  his  faith, 
suggest?  How  is  he  further  encour- 
aged   (is  :  I,   2)? 

Note  the  story  of  a  typical  revival. 
Its  need  appears  in  verses  3-6,  a  peo- 
ple without  God  in  the  sense  that  they 
were  without  the  teaching  of  His  Word 
in  power  (v.  3),  and  therefore  with- 
out peace  (v.  5)  and  in  affliction  (v. 
6).  Its  progress  is  set  before  us  in 
verse  eight  —  courage,  repentance, 
prayer.  Its  results,  (vv.  9-15) — the 
gathering  of  the  people  (vv.  9,  10), 
their  offerings  (v.  11),  renewal  of  their 
covenant  (v.  12),  separation  from  the 
world  (v.  13),  joy  and  peace  (v.  15). 
Its  cause  is  revealed  in  the  opening  of 
the  chapter  as  (i)  the  Spirit  of  God, 
(2)  the  man  of  God,  (3)  the  Word  of 
God,  (4)  the  work  of  God  (vv.  i,  2  and 
7).  O,  that  history  would  repeat  itself 
in  our  day ;  or  rather  that  God  would 
once  more  pour  out  His  Holy  Spirit 
upon  some  prophet  through  whom  His 
word  would  have  potency  as  of  old  ! 

It  is  a  mystery  that  Asa  with  such  an 
experience  sbould  act  as  in  chapter  16, 
except  as  we  recognize  the  same  incon- 
sistency in  ourselves.  Sin  makes  fools 
of  us  all.  As  there  is  some  confusion 
in  the  chronology  here,  however,  it  is 
uncertain  just  when  this  event  occur- 
red.    (Compare  verse  one  with  i  Kings 

^5:33-)  .      .      .      ,, 

It  IS  not  a  sin  m  itself  to  seek  a 
physician's  aid  (v.  12),  but  an  Egyptian 
physician  such  as  Asa  consulted  doubt- 


CHs.  17-22 


II  CHRONICLES 


199 


less  used  demoniacal  charms  and  in- 
cantations forbidden  by  the  law  of 
God.  It  is  the  same  now.  An  honest 
physician  who  heals  in  accordance  with 
the  well  understood  principles  of  thera- 
py may  be  consulted  by  any  Christian 
without  sin  ;  but  it  is  different  with  a 
"New  Thought"  healer,  a  palmist,  a 
hypnotist,  a  spiritualist,  a  Christian 
Scientist,  or  other  practitioner  whose 
underlying  philosophy  is  paganish  and 
contrary  to  the  Gospel. 

The  "very  great  burning"  (v.  14)  is 
supposed  to  refer  to  the  cremation  of 
the  corpse,  a  custom  which  prevailed 
at  that  time  among  the  Hebrews  (com- 
pare 21  :  19,  also  I  Samuel  31  :  12,  Jar. 
34  :  5  and  Amos  6  :  10). 

3.    Jehosaphat,  cc.  17-20. 

The  story  of  this  reign  opens  with 
the  customary  characterization  of  the 
king,  which  as  we  know  from  the  book 
of  Kings,  was  commendable,  resulting 
in  the  divine  blessing  (17:  1-6).  But  in 
verses  7  to  1 1  something  of  special  in- 
terest is  recorded.  The  word  "to"  be- 
fore each  of  the  names  should  be  omit- 
ted, for  it  was  the  princes  themselves 
who  were  sent  on  this  godly  mission — 
"the  first  practical  measure  adopted  by 
any  of  the  kings  for  the  religious  in- 
struction of  the  people."  No  wonder 
such  consequences  should  have  resulted 
(vv.  10,  11).  Here  is  the  secret  for  a 
revival,  viz  :  the  instruction  of  the  peo- 
ple in  the  Bible  by  the  best  men  in  the 
church.  This  is  worth  tons  of  sermons 
on  civic  righteousness  and  reforms,  and 
no  end  of  so-called  evangelistic  "cam- 
paigns," and  religious  "movements," 
which  have  so  much  of  man  in  them 
and  so  little  of  God. 

Verses  12-19  show  that  no  monarch 
since  Solomon  equaled  Jehoshaphat  "in 
the  extent  of  his  revenue,  the  strength 
of  his  fortifications  and  the  number  of 
his  troops."      It  pays  to  serve  God. 

Chapter  18  is  the  same  as  i  Kings 
22,  which  we  considered  in  its  place, 
commenting  on  the  lapse  it  indicates. 
This  lapse  met  its  rebuke  (19  :  2)  and  its 
punishment  (c.  20).  Note  in  the  mean- 
time 19:4,  comparing  again  17:7-11. 
And  do  not  overlook  19:5-7.  Judicial 
courts  had  been  established  earlier  but 
here  they  are  localized  in  the  fenced 
cities.  What  a  charge  to  the  judges ! 
It  will  be  heard  again  when  He  comes 
who  shall  judge  the  people  righteously  ! 
Verses  8-1 1  refer  to  a  kind  of  supreme 
court  established  at  Jerusalem. 

Chapter  20  brings  us  face  to  face 
with  a  crisis  in  Judah  (vv.  i,  2).  How 
is  it  met  by  this  pious  king  (vv.  3,  4)  ? 
Study  the  prayer,  observing  its  argu- 
mentative character  ending  in  an  ap- 
peal (vv,  $-12).     God  loves  to  be  thus 


argued  with  on  the  ground  of  His 
promises.  Many  such  instances  will  be 
found  later  in  the  prophets.  Compare 
Abraham  (Gen,  18),  and  Moses  (Exod. 
32). 

Questions. 

1.  How  does  chapter  10  illustrate 
the  dogma  referred  to  in  the  lesson  ? 

2.  Why  did  Rehoboam  deal  with  his 
sons  as  recorded  ? 

3.  How  may  we  account,  humanly 
speaking,    for    Rehoboam's   infidelity? 

4.  How  does  archaeological  research 
corroborate  the  truth  of  any  part  of 
this  lesson  ? 

5.  What,  in  general  terms,  was  the 
character  of  Asa's  reign? 

6.  How  would  you  explain   16:  12? 

7.  What  religious  instruction  was 
adopted  by  Jehoshaphat,  and  what  has 
it  to  teach  us? 

8.  How  does  Jehoshaphat's  reign 
show  that  it  pays  to  serve  God? 

9.  What  lessons  in  prayer  may  be 
gathered  from  it? 

JEHORAM  TO  HEZEKIAH 

Chapters  21-32 

1.  Jehoram,  c.  21. 

Jehoshaphat  followed  Rehoboam's 
example  in  arranging  for  his  sons  (v. 
3),  but  without  the  hoped-for  result  (v 
4).  Such  a  brother  as  Jehoram  proved 
might  be  expected  to  act  in  his  kingly 
capacity  as  verses  five  to  seven  testify. 
"Elijah"  (v.  12)  may  be  mistaken  of  the 
transcribers  for  "Elisha,"  as  the  former 
died  earlier  (2  Kings  2)  ;  unless  we 
take  the  view  in  the  margin  that  this 
was  a  "writing"  he  left  behind  him. 
Jr'or  the  fulfillment  of  this  "writing" 
read  the  rest  of  the  chapter.  We  had 
a  much  fuller  account  of  this  reign  in 
2    Kings. 

2.  Ahaziah,  c.  22. 

This  king  is  called  "Jehoahaz"  in  the 
preceding  chapter  (v.  17).  The  pecu- 
liarity in  the  figures  {22 :  2)  was 
noticed  in  2  Kings  8  :  26,  and  the  fact 
that  his  mother  was  the  grand-daughter 
of  Omri  (v.  2).  Note  her  influence  (v. 
3)  like  that  of  the  mother  of  what  other 
king  recently  considered? 

In  the  story  of  verses  five  to  nine,  it 
is  of  interest  to  know  that  archaeolog- 
ical research  has  found  the  names  of 
Hazael  and  Jehu  on  the  Assyrian  sculp- 
tures. 

Athaliah's  motive  (v.  10)  may  have 
been  inspired  partly  by  anger  at  the 
destruction  of  her  own  house  of  Ahab, 
partly  by  the  necessity  of  self-defense 
against  Jehu,  and  partly  by  pride  and 
arnbition,  since  if  any  of  the  young 
princes  became  king  his  mother  would 
supersede  her  in  power  and  dignity. 


200 


II  CHRONICLES 


Chs.  23-32 


Verse  12  means  that  the  priests  and 
their  families,  some  of  them  at  least, 
were  privileged  to  dwell  in  the  build- 
ings in  the  outer  wall  of  the  temple. 

3.  Joash,  cc.  23,  24. 

"Chief  of  the  fathers  of  Israel"  (23: 
2),  means  Judah  and  Benjamin  only, 
the  name  usually  employed  in  this  book 
for  all  that  remained  of  Israel.  2 
Chronicles  24:  15-22  has  no  parallel  in 
Kings.  It  mentions  the  honor  shown 
Jehoiada.  Burial  in  cities,  except  Je- 
rusalem, was  prohibited,  and  in  that 
case  only  allowed  to  kings.  What  re- 
quest did  the  princes  make  to  the  king 
after  the  death  of  the  faithful  priest 
(v.  17)?  Does  the  next  verse  indicate 
its  character?  And  was  the  king  him- 
self guilty  (v.  21)?  Compare  Matt. 
23  :  29-35.  In  this  last  passage  Christ 
speaks  of  the  slain  prophet  as  the  son 
of  Barachias  instead  of  Jehoiada,  but 
possibly  he  was  the  latter's  grandson. 
In  his  death  the  prophet  said :  "  The 
Lord  shall  see  and  require"  (v.  22), 
and  for  the  fulfillment  of  the  warning 
read  the  chapter  to  the  end. 

4.  Amaziah,  c.  25. 

This  history  is  divided  into  three 
parts:  (i)  the  general  account  of  the 
reign,  and  its  spirit,  especially  at  the 
beginning  (vv.  1-4)  ;  (2)  the  conquest 
of  the  Edomites  (vv,  5-13);  ^3)  the 
idolatry  of  the  king  and  its  punishment 
at  the  hands  of  Israel  (vv.  14-28).  The 
second  of  these  events  is  given  with 
detail  not  found  in  the  earlier  record, 
and  is  valuable  for  the  reply  of  God's 
servant  to  the  king  (v.  9),  the  lesson 
of  which  should  not  be  disregarded. 
The  third  event  also  contains  new  mat- 
ter (vv.  14-16),  which  explains  why  the 
calamity  of  the  following  verses  was 
permitted. 

5.  Uzziah,  c.  26. 

Two  periods  suggest  themselves  in 
this  case,  early  obedience  and  pros- 
perity (vv.  1-15),  and  then  pride  and 
punishment  (vv.  16-23).  A  comparison 
of  the  record  of  the  first  period  with  2 
Kings  14  and  15  shows  new  matter  il- 
lustrating Uzziah's  prosperity,  who  is 
there  called  "Azariah."  This  latter 
name  is  that  of  the  Assyrian  inscrip- 
tions also.  Do  not  let  verse  five  es- 
cape. "He  sought  God  in  the  days  of 
Zechariah,  who  had  understanding  in 
the  visions  of  God."  How  valuable  the 
prophets  in  the  history  of  God's  people, 
and  especially  those  who  understand 
the  visions  of  God  !  There  is  a  differ- 
ence in  prophets.  Some  understand 
what  others  do  not.  How  necessary, 
therefore,  that  the  Scripture  interpreter 
should  fear  the  Lord  that  he  may  pos- 
sess his  secrets. 


Uzziah  desired  to  exercise  regal  and 
sacerdotal  functions  at  the  same  time, 
as  in  the  case  of  pagan  kings  and  em- 
perors, but  which  was  contrary  to  the 
divine  law  (Ex,  30,  Num.  18).  For 
the  sin,  compare  i  Samuel  13,  and  the 
punishment,  Numbers  12,  2  Kings  5. 

6.  Jotham  and  Ahaz,  cc.  27,  28. 

Of  Jotham's  reign  little  need  be 
said  except  to  call  attention  to  the 
lesson  in  verse  six.  The  story  of  Ahaz 
is  divided  into  four  parts:  (i)  his 
general  character  and  reign  (vv.  1-5)  ; 
(2)  the  invasions  by  Syria  and  Israel 
(w.  6-15)  ;  (3)  the  alliance  with  As- 
syria (vv.  16-21);  (4)  the  summary 
(vv.  22-27). 

There  is  much  that  is  new  as  com- 
pared with  Kings,  but  the  prophetic 
intercession  for  Judah  with  their  breth- 
ren of  Israel  is  particularly  interesting 
(vv.  9-15).  Was  it  their  power,  or 
God's  judicial  sentence  that  caused 
Israel  to  be  victorious  (v.  9)  ?  How 
had  they  abused  their  opportunity? 
What  should  make  them  cautious  and 
merciful  (v.  10)  ?  Verses  12-15  accord 
with  the  parable  of  the  Good  Samaritan 
(Luke  10),  and  Christ  may  have  drawn 
upon  this  episode. 

Ahaz's  alliance  with  Assyria  is  at- 
tested by  the  Assyrian  monuments.  In 
the  summary  of  the  close  of  his  reign, 
what  language  (v.  24)  indicates  the 
suspension  of  the  worship  of  God  in  his 
time? 

7.  Hezekiah,  cc.  29-32. 

After  the  beginning  of  Hezekiah's 
history,  we  have,  in  chapter  29,  the 
cleansing  and  consecration  of  the  tem- 
ple. In  30,  the  great  passoyer.  In  31, 
the  religious  reforms  following.  In  32, 
Sennacherib's  expedition,  and  Heze- 
kiah's sickness  and  the  close  of  the 
reign.  In  Kings  the  military  and  po- 
liical  side  of  the  reign  is  given  more 
fully,  but  not  the  inner  religious  and 
theocratic  side,  as  we  see  by  comparing 
chapters  29-31  with  the  introductory 
verses  of  2  Kings  18. 

Noting  a  few  outstanding  points, 
"all  the  uncleanness"  (29:16)  means 
probably  the  sacrificial  vessels  former- 
ly employed  in  idolatry,  and  possibly 
the  remains  of  idolatrous  offerings. 
"Ye  have  filled  your  hand  unto  the 
Lord"  (v.  31  margin),  means  they  had 
consecrated  themselves  to  God  (Ex. 
28:41)  after  offering  the  expiatory 
sacrifices  which  preceded  such  conse- 
cration. Keep  in  mind  that  God  ac- 
cepts nothing  from  us  as  either  gift  or 
service  until  He  accepts  us.  And  we 
can  be  accepted  only  on  the  ground  of 
the  expiatory  sacrifice  of  Christ.  Note 
the   last   word    of   this    chapter   in   the 


Chs.  33-35 


II  CHRONICLES 


201 


light  of  its  context.  That  is  the  way  a 
revival  comes.  O,  that  God  would  now 
surprise  us  with  one  ! 

Why  could  they  not  keep  the  pass- 
over  in  the  appointed  first  month  (30  : 
2-4)  ?  Was  a  change  ever  permissible 
CNum.  9:6-13)?  Note  the  breadth  of 
the  invitation  (vv.  5-9),  and  the  recep- 
tion it  met  from  Israel  (vv.  10,  11). 
See  the  difficulty  in  the  case  of  Judah 
and  the  cause  of  it  (v.  12).  "Healed 
the  people"  (v.  20)  means  forgave  their 
guilt.  "That  they  might  be  encouraged 
(steadfast)  in  the  law  of  the  Lord" 
(31  :  4),  means  that  they  might  live 
care-free  while  performing  their  official 
duties. 

Note  that  Hezekiah  was  a  man  of 
prayer  and  faith,  who  did  not  neglect 
means  (32:1-8).  To  understand  "he 
repaid  not,  etc.,"  (v.  25),  compare  2 
Kings  20:12,  etc.  How  aisappointing 
this  is  in  so  good  a  man,  and  what  a 
lesson  it  teaches  as  to  the  need  of 
prayer  and  watchfulness  to  the  end  of 
our  lives  (v.  31). 

Questions. 

1.  Count  the  fulfillments  of  prophecy 
in  this  lesson. 

2.  What  warning  for  mothers  is 
found  in  it? 

3.  How  is  it  corroborated  by  archae- 
ology? 

4.  How  may  Athaliah's  conduct  be 
explained  ? 

5.  Recite  the  story  of  the  reign  of 
Joash. 

b.   Name  the  divisions  of  chapter  25. 

7.  What  was   Uzziah's   sin  ? 

8.  Where  is  the  parable  of  the  Good 
Samaritan  suggested  here  ? 

9.  What  comes  first  in  the  divine 
order,  salvation  or  consecration? 

10.  What  lesson  is  taught  by  the  lat- 
ter part  of  Hezekiah's  life  ? 

MANASSEH  TO  THE  CAPTIVITY 

Chaptees  30-36 

I.    Manasseh  and  Amon,  c.  33. 

The  history  of  the  first-named  is 
divided  into  three  parts:  (i)  the  out- 
line of  his  character  and  reign  down 
to  the  crisis  of  his  punishment  (vv.  i- 
10)  ;  (2)  his  affliction  and  repentance 
in  Babylon  (vv.  11-13);  (3)  his  later 
career  and  death  (vv.  14-20).  The  first 
part  was  considered  in  Kings.  For  the 
reference  to  "groves"  and  "the  host  of 
heaven,"  compare  Deut.  16:21  and  17: 
3.  It  was  in  such  groves,  and  on  the 
high  hills,  and  under  the  trees,  that  the 
heathen  were  guilty  of  their  idolatrous 
practices.  As  a  comment  on  verse  six 
turn  to  Deut.  18:9,  etc.  Verse  seven 
is    a    forerunner    of    what    we    read 


of  the  Antichrist  in  Daniel  7-9.  Matt. 
24,  2  Thess.  2,  Rev.  13,  etc. 

God  is  merciful  and  long-suffering, 
but  without  avail  (v.  10).  The  Assyr- 
ian king  was  Esarhaddon,  son  and  suc- 
cessor to  Sennacherib.  "Among 
thorns"  Kiay  mean  that  Manasseh  was 
hiding  in  such  a  thicket,  but  some  ver- 
sion have  another  Hebrew  expression 
translated  "among  the  living,"  as  in- 
tended to  show  only  that  he  was  taken 
alive.  His  condition  was  humiliating 
indeed,  hands  manacled  and  ankles 
fastened  together  with  rings  and  a  bar. 

Observe  the  process  of  his  repent- 
ance— affliction,  supplication,  humility, 
mercy,  spiritual  apprehension,  restor- 
ation, reformation,  zeal,  prosperity, 
(vv.  12-16).  Here  is  a  good  outline 
for  an  expository  discourse.  It  was 
some  political  motive  that  induced  the 
Assyrian  to  restore  him  to  his  kingdom, 
perhaps  to  use  him  as  an  ally  against 
Egypt,  "but  God  overruled  the  measure 
for  higher  purposes." 

The  story  of  Amon  calls  for  110  com- 
ment. 

2,    Josiah,  cc.  34,  35. 

The  first  ten  years  of  this  reign  (w. 
1-7)  are  distinguished  by  a  reformation 
and  revival  more  thorough  than  that  of 
Manasseh,  and  suggesting  the  one 
under  Hezekiah.  The  exact  chronologi- 
cal order  is  not  followed  but  the  great 
facts  are  the  same  as  in  Kings.  That  a 
king  of  Judah  should  have  such  influ- 
ence among  the  tribes  of  Israel,  is  ex- 
plained by  the  fact  that  the  captivity 
of  the  latter  had  taken  place,  and  the 
remnant  remaining  in  the  land  kept  in 
touch  with  Judah  as  their  protector  (v. 
6).  "Mattocks"  has  been  translated 
"deserts"  and  may  mean  the  deserted 
localities   or   suburbs   of  these  tribes. 

The  remainder  of  this  chapter  has 
been  alluded  to  sufficiently  in  Kings. 

The  first  half  of  35  is  the  account  of 
the  great  passover,  the  origin  of  which 
was  treated  in  Exodus  12,  but  a  few 
features  call  for  attention  here.  For 
example,  "the  holy  place"  in  this  case, 
(v.  s),  means  the  court  of  the  priests 
where  the  animals  for  sacrifice  were 
slain,  and  the  people  were  admitted  ac- 
cording to  their  families,  several  house- 
holds at  a  time.  The  Levites  stood  in 
rows  from  the  slaughtering  places  to 
the  altar,  passing  the  blood  and  fat 
from  one  to  another  of  the  officiating 
priests. — Bible  Commentary.  The  Le- 
vites, both  here  and  at  Hezekiah's 
passover,  did  more  than  the  law,  strict- 
ly interpreted,  authorized  them  to  do, 
but  the  peculiar  conditions  in  each  case 
justified  the  liberty.  The  singers  (v. 
15)  were  chanting  Psalms  113-118,  and 
doubtless  repeating  them  over  and  over 


202 


II  CHRONICLES 


36 : 1-21 


as  each  group  entered  the  holy  place. 
The  comparison  with  Samuel's  pass- 
over  (v.  1 8)  suggests  that  of  Heze- 
kiah's,  and  Solomon's  (30:  26),  the  dis- 
tinction being  found  in  the  terms  on 
which  the  comparisons  are  based.  One 
perhaps  on  the  grandeur  of  the  cere- 
monies, and  the  other  on  the  ardor 
of  the  people. 

In  the  story  of  Josiah's  death  (vv. 
20-27),  we  repeat  what  was  said  in 
Kings.  Egypt  and  Assyria  are  rivals 
for  world  power,  and  Palestine  is  the 
buffer  between  them.  Judah  is  As- 
syria's vassal,  and  it  is  Josiah's  duty  to 
oppose  her  enemy's  advances.  The 
"valley  of  Megiddo"  is  identical  with 
the  plain  of  Esdraelon  of  which  we 
shall  hear  later.  Necho's  reference  to 
God's  command  (v.  21)  may  not  mean 
Jehovah,  but  some  false  god  of  Egypt, 
and  yet  verse  22  raises  a  doubt  about  it. 
For  this  reason,  some  think  Jeremiah, 
who  was  a  contemporaneous  prophet  in 
Judah,  may  have  communicated  such  a 
revelation  to  the  Egyptian  king.  If  so, 
it  adds  a  new  cause  for  Josiah's  death, 
for  if  the  prophet  revealed  it  to  Necho, 
he  would  hardly  have  kept  it  a  secret 
from  Josiah. 

Jeremiah's  lamentation  is  not  re- 
corded (v.  25)  except  as  it  may  be 
found  unidentified  in  his  book  of  La- 
mentations. The  event  is  thought  to 
be  again  referred  to  in  Zechariah  12: 
II. 

3.  Jehoahaz,  c.  36: 1-4 

This  was  the  popular  choice  to  suc- 
ceed Josiah,  but  being  his  younger  son, 
there  was  a  question  of  its  legitimacy, 
which  may  explain,  in  part,  his  removal 
by  the  king  of  Egypt  and  the  substitu- 
tion of  his  older  brother.  His  reign 
was  short,  and  as  we  learn  from  2 
Kings  23  :    32,  it  was  also  wicked. 

4.  Jehoiakim,  vv.  5-8. 

His  brother  was  no  improvement 
(compare  Jer.  22:13-19).  At  first  the 
vassal  of  Egypt,  he  subsequently  sus- 
tained the  same  relationship  to  Baby- 
lon, which  had  now  become  the  head 
of  the  Assyrian  empire,  and  had  finally 
driven  the  Egyptians  out  of  Asia.  Re- 
belling against  Babylon  later  on,  the 
latter  punished  him  (vv.  6,  7).  Daniel 
was  taken  captive  at  this  time  (Dan.  i  : 
1-6).  Jehoiakim  himself  was  not  taken 
prisoner  however,  although  that  seems 
to  have  been  Nebuchadnezzar's  original 
intention.     (Compare  with  verse  six,  2 


Kings  24 :  2-"},  Jeremiah  as  above,  and 
also  36  :  30.) 

5.  Jehoiachin,  vv.  9,  10. 

This  king  is  "Coniah"  and  "Je- 
coniah"  in  Jeremiah  (cc.  22,  23),  and 
according  to  2  Kings  24 :  8,  was  eigh- 
teen years  old  instead  of  eight  when 
he  began  to  reign.  This  age  seems  cor- 
roborated by  what  our  lesson  says  of 
him  (v.  9).  Compare  also  Ezekiel  19: 
1-9.  "When  the  year  was  expired"  (v. 
10),  means  when  the  spring  had  come, 
and  its  opportunity  for  military  cam- 
paigning. 

6.  Zedekiah,  vv.  11 -21. 

As  we  know  from  Kings,  Zedekiah 
was  not  the  brother,  but  the  uncle  of 
his  predecessor,  but  called  the  first- 
named  in  accordance  with  the  Hebrew 
latitude  in  speaking  of  family  relation- 
ships. Note  the  distinction  given  a 
prophet  of  God,  implying  both  in- 
spiration and  authority  (v.  12).  Note 
carefully  verse  21.  We  learnt  in  the 
Pentateuch  that  every  seventh  year  in 
Israel  was  to  be  a  sacred  rest  unto  the 
Lord,  the  land  itself  was  to  lie  fallow. 
But  the  greed  of  the  people  had  dis- 
regarded this  law,  and  now  they  were 
to  pay  the  penalty  as  per  Leviticus  26  : 
33-35-  Judah,  providentially,  was  not 
colonized  by  other  peoples,  as  was  Is- 
rael, so  that  at  the  close  of  seventy 
years  there  might  be  a  return  (Jer.  25  : 
12,    1.3)- 

This  book  concludes  with  an  ac- 
count of  that  retu*n  (vv.  22,  23),  show- 
ing, in  so  far,  that  it  was  written  after 
that  event.  The  story  of  the  return 
comes  before  us  in  detail  in  Ezra. 

Questions. 

1.  Give  in  outline  Manasseh's  his- 
tory. 

2.  How  does  he  become  a  type  of  the 
Antichrist  ? 

3.  Who  succeeded  Sennacherib  in 
Assyria .'' 

4.  How  do  you  explain  Josiah's  in- 
fluence in  Israel  as  well  as  Judah  ? 

5.  What  are  the  Passover  psalms? 

6.  Name  four  great  passovers  of  the 
people   after   entering  Canaan, 

7.  What  testifies  to  the  people's  love 
for  Josiah? 

8.  Name  Judah's  kings,  and  givd 
their  relationship,  from  Manasseh  to 
the   captivity. 

9.  What  hint  is  given  in  this  book 
that  it  was  written  after  that  event? 


Chs.  1-4 


EZRA 


203 


EZRA 


BACK  TO  THE  HOMELAND 
Chapters  1-6 

1.  Cyrus'  Proclamation,  c.  i. 

Babylon  has  had  its  day,  and  with 
its  downfall  has  come  that  of  the  As- 
syrian Empire.  The  Medes  and  Per- 
sians, with  Cyrus  at  their  head,  are 
now  in  power,  and  in  the  providence 
of  God,  Daniel,  the  Jewish  prophet 
and  statesman,  has  influence  at  his 
court,  as  in  that  of  Nebuchadnezzar. 
By  a  study  of  the  earlier  prophets,  es- 
pecially Jeremiah,  he  has  become  aware 
that  the  time  is  nigh  for  the  captivity 
of  Judah  to  end  and  his  people  to  re- 
turn to  their  land  (Dan,  9:1,  2;  Jer. 
25:12-14).  He  knows,  also,  that  two 
hundred  years  earlier,  Isaiah  had,  by 
the  Holy  Spirit,  mentioned  Cyrus  as 
the  monarch  by  whose  ukase  this  re- 
turn would  be  brought  about  (Isa.  cc. 
44,  45). 

Doubtless  he  told  these  things  to 
Cyrus,  who  issues  this  proclamation  (v. 
i)  not  from  any  intelligent  desire  to 
please  Jehovah,  but  for  political  rea- 
sons. Nevertheless,  thus  is  fulfilled 
again   Romans   8  :  28, 

The  words  of  Cyrus,  (v.  2)  are  not 
merely  oriental  hyperbole,  as  we  may 
judge  by  Jeremiah  2-]  and  Daniel  2.  It 
is  anticipating  too  much  to  enter  on 
these  prophets  now,  further  than  to 
say  that  the  dominion  they  speak  of  as 
divinely  entrusted  to  Nebuchadnezzar 
and  Babylon,  was  to  be  transferred  to 
their  successors  down  to  the  end  of  this 
age.  Of  these  successors  Cyrus  and  the 
Persians  were  the  first. 

"Sheshbazzar"  (v.  8)  is  the  Persian 
name  for  Zerubbabel  (3:8;  S-16), 
who,  though  born  in  exile,  was  recog- 
nized as  heir  to  the  throne  of  Judah. 

2.  Zerubbabel's  Company,  c.  2. 
"Province"    (v.    i)    refers    to    Judah, 

and  indicates  that  it  is  no  longer  an 
independent  kingdom,  but  a  dependency 
of  Persia.  "Children"  is  not  to  be 
taken  in  the  sense  of  little  ones,  but 
that  of  descendants  or  posterity. 
"Tirshatha"  (v.  63)  means  "Governor." 
Verse  64  says :  "The  whole  congre- 
gation, together,  was  forty-two  thou- 
sand three  hundred  and  threescore." 
This  amount  is  12,000  more  than  the 
numbers  when  added  together.  Reck- 
oning up  the  smaller  numbers  we  find 
they  amount  to  29,818,  in  this  chapter, 
and  to  31,089  in  the  parallel  chapter  of 


Nehemiah.  Ezra  also  mentions  494 
persons  omitted  by  Nehemiah,  and 
Nehemiah  mentions  1,765  not  noticed 
by  Ezra.  If,  therefore,  Ezra's  surplus 
be  added  to  Nehemiah,  and  Nehemiah's 
to  Ezra,  they  will  both  become  31,583. 
Subtracting  this  from  42,360,  there  will 
be  a  deficiency  of  10,777.  These  are 
omitted  because  they  did  not  belong  to 
Judah  and  Benjamin  or  to  the  priests, 
but  to  the  other  tribes.  The  servants 
and  singers  are  reckoned  separately 
(v.  65),  so  that  putting  all  these  items 
together,  the  number  of  all  who  went 
with  Zerubbable  amounted  to  50,000 
with  8,000  beasts  of  burden.  [David- 
son.] 

3.  The  Altar  and  the  Temple,  c.  3. 
The  seventh  month  (v.  i)  corre- 
sponds to  our  Sept.  15-Oct.  15,  and  was 
the  time  of  the  Feast  of  Tabernacles 
(Lev.  2T,).  Jeshua  (v.  2)  was  the  hered- 
itary high  priest.  "His  (or  its)  bases" 
(v.  3)  means  the  old  foundations  of  the 
altar.  After  the  altar  which  was  nec- 
essary to  be  built  first  in  order  to  sac- 
rifice unto  the  Lord,  the  foundations  of 
the  temple  begin  to  be  laid  (vv.  8-1 1). 
The  sorrow  of  the  older  men  (v.  12) 
was  caused  by  the  contrast  between  the 
prosperous  circumstances  under  which 
Solomon's  temple  had  been  built,  and 
those  of  the  present.  This  second  tem- 
ple would  be  inferior  in  size  and  costli- 
ness, and  destitute  of  the  Ark,  the  She- 
kinah,  the  Urim  and  Thummim,  and 
other  features  which  contributed  to  the 
glory  of  the  first  temple.  Read  Hag- 
gai  in  this  connection. 

4.  Adversaries,  c.  4. 

In  verse  one  "Judah  and  Benjamin," 
and  "the  children  of  the  captivity"  are 
identical.  "The  adversaries,"  were  the 
people  settled  in  the  land  of  Israel  by 
the  Assyrians  after  the  captivity  of  the 
ten  tribes.  They  intermarried  with  the 
Israelites  who  had  been  left  behind, 
and  their  ofl^spring  went  under  the  gen- 
eral name  of  Samaritans.  Originally 
they  were  idolaters,  but  having  received 
some  instruction  in  the  knowledge  of 
the  true  God  they  claimed  to  be  wor- 
shipping Him,  though  of  course,  in  an 
ignorant  and  superstitious  way.  (Com- 
pare 2  Kings  17:24-41). 

The  refusal  of  their  co-operation  by 
the  Jews  was  proper,  but  it  brought 
serious  and  prolonged  trouble  to  them 
(vv.  4,   5).      (Compare  John  4:9). 

The  nature  of  this  trouble  is  shown 


204 


EZEA 


Chs.  5-8 


in  verse  six,  where  "Ahasuerus"  as 
commonly  understood,  is  another  name 
for  the  famous  Xerxes,  king  of  Persia, 
although  Anstey  maintains  that  he  is 
identical  with  Darius  Hystaspes.  The 
conspirators  continued  in  the  next  reign 
also  (w.  7-16).  "The  great  and  noble 
Asnapper"  (v.  10)  is  another  name  for 
Esar-Haddon,  met  with  before,  who 
transported  these  foreigners  into  the 
waste  cities  of  Samaria  after  the_  cap- 
tivity of  Israel.  The  result  of  their  ef- 
forts is  shown  in  verses  23  and  24. 
"Darius"  is  sometimes  known  as 
"Darius  Hystaspes,"  and  was  the  sec- 
ond of  that  name  since  Cyrus.  The 
work  ceased  for  about  fifteen  years. 

S.    Renewal  of  the  Work,  cc.  5,  6. 

Do  not  omit  to  read  Zechariah  at  this 
point,  and  observe  the  effect  of  his 
words,  heaven-endued,  upon  the  leaders 
(w.  I,  2).  The  men  of  verse  three, 
like  those  of  chapter  four,  verses  seven 
and  eight,  were  satraps  or  viceroys  of 
Persia  set  over  provinces  in  proximity 
to  Judah,  who  felt  it  their  duty  thus  to 
inquire  and  protest.  Verse  four  seems 
a  mistranslation,  and  probably  means 
that  they  inquired  of  the  Jews  instead 
of  the  reverse  (see  v.  10). 

The  Darius  of  chapter  five  acted  dif- 
ferently from  any  of  his  predecessors. 
"Achmetha"  (v.  2)  is  better  known  as 
"Ecbatana,"  the  summer  residence  of 
the  early  kings  of  Persia.  The  work 
of  the  temple  may  proceed  (v.  7),  the 
Persian  satraps  are  to  assist  (vv.  8-10), 
penalties  are  to  follow  interference  (vv. 
II,  12),  and  henceforth  the  turbulent 
Samaritans  had  better  take  care  ! 

The  work  is  ended  (v.  15).  Dr. 
Lightfoot  says  the  foundation  was  laid 
April,  536  B.  C,  and  the  completion 
accomplished  February  21,  515  B.  C. 
The  dedicatory  feast  is  held  with  joy. 
Note  the  explanatory  reason  (v.  22). 
God   receives    the    glory. 

Questions. 

1.  What  world-empire  succeeded  the 
Assyrian  or   Babylonian? 

2.  What  prophet  is  used  of  God  for 
the  return  of  His  people  to  Palestine? 

3.  Have  you  read  Isaiah  44  and  45? 

4.  Are  you  familiar  with  Daniel  2? 

5.  What  distinction  belonged  to 
Zerubbabel ? 

6.  How  many  people  of  all  classes 
returned  in  the  first  company? 

7.  What  was  the  first  religious  work 
they    set    about  ? 

8.  What  prophets,  whose  written 
works  have  come  down  to  us,  belong 
to  this  period? 

9.  Give  the  history  of  the  Samari- 
tans, so-called. 


10.  How  many  kings  of  Persia  were 
named   "Darius"? 

EZRA  AND  HIS  REFORMS 

Chapters  7-10 

I.     The  Commission  and  Its  Exe- 
cution, cc.  7,  8. 

The  first  of  these  chapters  tells  who 
Ezra  was  (vv.  1-6),  the  date  and  ob- 
ject of  his  journey  to  Jerusalem  (vv. 
7-10),  the  nature  and  extent  of  his 
commission  from  the  king  (vv.  11-26), 
and  his  feelings  in  the  premises  (vv. 
27,  28).  The  second,  gives  the  number 
and  genealogic  record  of  the  Jews  who 
accompanied  him  (vv.  1-20),  the  spirit 
in  which  they  entered  upon  the  pilgrim- 
age (vv.  21-23),  the  arrangements  for 
guarding  and  delivering  the  treasurer 
in  their  keeping  (vv.  24-30),  their  ar- 
rival and  the  fulfilment  of  their  com- 
mission (vv.  31-36). 

To  consider  chapter  seven  in  detail, 
the  Artaxerxes  of  verse  one  is  con- 
sidered as  identical  with  the  Ahasuerus 
of  Esther's  time,  and  Anstey  regards 
him  as  identical  also  with  the  Darius 
Hystaspes  named  above.  Ezra  was  a 
priest  as  well  as  a  scribe  (vv.  1-5).  The 
"Seraiah"  whose  son  (great  grandson 
perhaps)  he  was,  was  the  high  priest 
slain  by  Nebuchadnezzar  (2  Kings  25  : 
18).  Jeshua,  with  whom  we  got  ac- 
quainted in  the  last  lesson,  was  also  his 
grandson,  but  probably  in  another 
branch  of  the  family.  "Scribe"  is  the 
same  as  doctor,  teacher,  or  rabbi,  one 
learned  in  the  law  of  Moses  and  Jewish 
traditions  and  customs  (v.  10). 

How  this  Persian  king  came  to  be 
so  interested  is  not  known,  unless,  as 
some  think,  Esther  had  already  becorne 
his  queen,  which  would  explain  it. 
Others  believe  that  after  the  death  of 
the  leaders  of  the  earlier  company, 
Zerubbabel  and  his  associates,  matters 
became  so  disordered  in  the  province 
that  leading  Jews  in  Persia  pleaded 
with  the  king  to  appoint  this  reform 
commission. 

Observe  the  power  granted  Ezra  to 
study  conditions,  as  we  now  say  (v. 
14),  to  collect  funds  (vv.  15,  16),  levy 
tribute  (vv.  21,  22),  appoint  magistrates 
and  judges  (v.  25),  and  execute  penal- 
ties  (v.  26). 

As  to  chapter  8,  the  number  of  male 
adults  accompanying  Ezra  was  but 
1,754,  but  there  should  be  added  wom- 
en, children  and  servants,  making  per- 
haps three  or  four  times  that  number. 
Attention  is  called  to  verses  21  and  23. 
The  danger  of  such  caravans  from  the 
marauding  Arabs  was  so  great  as  to 
make  a  military  escort  necessary.  But 
Ezra's  sensitive  regard  for  God's  honor 


Ezra  9-Neh.  2  :  8        EZRA-NEHEMIAH 


205 


before  the  heathen  would  not  permit 
his  asking  for  one.  It  was  a  strong 
test  of  faith  to  which  he  and  his  com- 
panions were  equal,  and  which  God 
honored.  May  the  principle  of  its  les- 
son not  to  be  lost  upon  the  reader. 
2.  Internal  Conditions  and  How 
They  Were  Changed,  cc.  g,  lo. 

This  moral  corruption  (9:1,  2)  is 
not  inconceivable  to  those  who  know 
their  own  hearts  and  the  nature  of  sin, 
but  its  effect  on  Ezra  was  what  might 
have  been  expected  under  the  circum- 
stances (v.  3).  His  outward  signs  of 
g^ief  were  oriental.  There  is  contagion 
in  such  grief  which  communicates  itself 
to  others  animated  by  a  like  spirit  (v. 
4).  It  is  thus  a  revival  spreads.  One 
soul  is  awakened,  and  he  awakens  an- 
other. And  if  he  be  a  pastor  or  leader 
of  the  Lord's  hosts,  like  Ezra,  the  peo- 
ple gather  round  him,  and  results  fol- 
low (9:4;    10 :  1-44.) 

Study  the  prayer  carefully  (vv.  5-15). 
The  suppliant's  attitude  (v.  5),  his 
sense  of  shame  (v.  6),  his  unqualified 
confession  (v.  7),  his  gratitude  (vv.  8^ 
9),  his  deep  conviction  of  sin  (vv.  10- 
14),  and  his  dependency  only  on  divine 
mercy    (v.    15). 

Observe  how  God  answered  the 
prayer  by  graciously  working  on  the 
people's    hearts,    the    leaders    first,    and 


then  the  people  generally.  Shecanaiah 
(10:2),  was  a  brave  man  in  the  atti- 
tude he  took,  for  while  his  name  does 
not  appear  in  the  subsequent  list  of  of- 
fenders, yet  those  of  his  near  relatives 
do  (v.  26).  Note  the  phrase  (v.  2)  : 
"There  is  hope  in  Israel  concerning  this 
thing."  Hope  only,  however,  along  the 
line  of  thorough  repentance.  Here  is 
a  text  and  subject-matter  for  a  revival 
sermon. 

Note  the  raaical  step  taken  by  the 
leaders  (v.  6-8),  and  its  prompt  result 
(v.  9).  Also  the  judicious  method  of 
procedure  as  necessitated  by  the  cir- 
cumstances (vv.  10-17).  This  justifies 
the  belief  that  provision  was  made 
for  the  unlawful  wives  and  children 
that  were  put  away. 

Questions. 

1.  Have  you  familiarized  yourself 
with  the   Persian  kings  of  this  period? 

2.  Who  was  Ezra  ? 

3.  What  is  a  "scribe"? 

4.  How  many  were  in  Ezra's  com- 
pany of  returning  exiles? 

5.  How  was  their  strong  faith 
shown  ? 

6.  What  illustration  of  the  progress 
of  a   revival   is   found  in  this   lesson? 

7.  What  feature  of  Ezra's  prayer 
most    impresses    you? 


NEHEMIAH 


BUILDING  THE  WALLS 
Chapters  1-6 

I.     Prayer  and  Its  Answer,  cc.  i- 
2:8. 

In  this  book  it  is  to  be  kept  in  mind 
that  the  previous  commissions  to  Zerub- 
babel  and  Ezra  concerned  only  the  re- 
pair of  the  temple  at  Jerusalem,  and 
certain  internal  arrangements  for  the 
moral  and  material  well-being  of  the 
people  in  their  home  towns.  The  walls 
and  gates  of  the  city,  however,  were 
still  in  the  ruined  condition  in  which 
they  were  left  by  Nebuchadnezzar  after 
the  siege.  The  consequences  of  this 
were  detrimental  to  the  people's  peace, 
for  such  protection  was  practically  their 
only  defence  against  assaulting  ene- 
mies. 

Chislev  was  an  early  winter  month. 
Shushan  was  the  winter,  as  Ecbatana 
was  the  summer  palace,  of  the  Persian 
monarchs.  Hanani  may  have  been  sim- 
ply a  relative,  as  we  have  seen  how 
loosely  these  kinships  are  referred  to 
(1:1.2). 


Nehemiah,  though  nothing  more  is 
stated  of  him,  is  likely  to  have  been, 
like  Zerubbabel,  of  the  royal  family  of 
David,  and  certainly  he  was  a  great 
patriot.  Study  his  prayer  carefully  (vv. 
4-1 1 ).  Notice  its  deep  earnestness  (v. 
4),  unselfishness  (v.  6),  humility  (vv. 
6,  7),  faith  (vv.  8,  9)  and  definiteness 
(v.  11).  A  cup-bearer  to  an  oriental 
potentate  (v.  12)  held  a  coniidental  and 
influential  office,  affording  him  fre- 
quent access  to  his  presence.  At  the 
meal  he  presented  the  cup  of  wine  to 
the  king,  and  since  the  likelihood  of  its 
being  poisoned  was  ever  present,  he 
must  be  one  in  whom  the  greatest  trust 
was  reposed.  Not  infrequently,  as  a 
precautionary  measure,  the  cup-bearer 
must  first  taste  the  wine  in  the  king's 
presence  before  presenting  it. 

Four  months  elapsed  between  chap- 
ters one  and  two,  though  the  cause  is 
unknown.  Nisan  (2:1)  was  in  the 
Spring.  It  awakened  suspicion  to  ap- 
pear before  majesty  with  a  sad  coun- 
tenance (v.  2),  but  in  this  case  it  gave 
Nehemiah    his    opportunity    (vv.    3-8). 


206 


NEHEMIAH 


2:9-7:1 


The  queen  may  have  been  Esther, 
though  it  is  uncertain.  God  receives 
the  glory  (v.  8). 

2.  Progess  of  the  Work,  cc.  2 : 9- 
3:32. 

"Beyond  the  river"  means  east  of  the 
Euphrates.  "Governors"  were  in  charge 
of  the  Persian  dependencies  in  prox- 
imity to  Judah  (v.  9).  "Horonite" 
seems  to  refer  to  a  Moabitish  town  of 
that  name.  The  Amonite  "Tobiah  the 
servant"  may  mean  that  he  was  a 
freed  slave  elevated  to  official  dignity. 
Nehemiah  enters  on  his  task  by  a 
night  survey  of  the  ruins  (vv.  12-16). 
Then  he  addresses  the  leaders,  stirring 
them  by  his  example  and  information 
about  the  king's  commission  (vv.  17, 
18).  The  opponents  (v.  19)  were 
doubtless  supporters  or  leaders  of  the 
Samaritans,    met   with   in   Ezra. 

The  priests  take  the  lead  in  the 
work  (3:  i).  The  residents  of  Jericho 
have  a  section  assigned  them  (v.  2), 
and  other  great  families  follow  to  the 
end  of  the  chapter.  Their  names  are 
recorded  because  the  work  was  one 
not  only  of  patriotism,  but  godly  de- 
votion, calling  for  faith,  courage,  and 
self-sacrifice. 

3.  Hindrances,  cc.  4-6. 

Ridicule  was  the  first  form  the  hin- 
drances took  (vv.  1-6),  but  Nehemiah 
made  his  appeal  to  God  and  continued 
the  work  until  the  wall  was  built 
"half  the  height"  (R.  V.).  If  his  lan- 
guage in  prayer  seems  harsh,  recall 
what  we  have  learned  about  Israel's 
position  as  God's  witness  and  instru- 
ment in  blessing  the  world.  To  frus- 
trate her  is  to  frustrate  God,  and  work 
the  sorest  injury  to  human  kind.  These 
enemies  are  not  personal  to  Nehemiah, 
but  the  enemies  of  God  and  of  all  the 
earth.  Moreover,  Nehemiah  himself  is 
not  undertaking  to  visit  punishment 
upon  them,  but  committing  them  to 
God   who   doeth   righteously. 

Physical  force  was  the  next  form  of 
hindrance  (vv.  7^23),  but  Neherniah 
provided  against  it  by  day  and  night 
watches  (v.  9),  by  arming  the  work- 
men (v.  13),  and  by  detaining  them 
all  in  Jerusalem   (v.  22). 

The  hindrance  of  chapter  five  was 
not  the  same  as  the  others,  and  did 
not  arise  from  the  outside,  but  it  was 
a  hindrance,  nevertheless,  that  must 
have  greatly  weakened  their  hands  (vv. 
i-S).  Nehemiah's  action  was  bold  and 
efficient.  An  assembly  was  called  (v. 
7),  his  own  example  cited  (vv.  8-io), 
an  appeal  made  (v.  11),  a  solemn  agree- 
ment effected  (vv.  12,  13).  The  verses 
following  testify  to  the  wealth  of  Ne- 
hemiah as  well  as  his  unselfish  patriot- 


ism. Not  only  declining  the  emolu- 
ments of  his  office,  he  maintained  an 
expensive  establishment  for  the  public 
good,  and  this  for  twelve  years  (v. 
14).  He  appears  self-righteous  (v. 
19),  but  he  was  not  living  in  the  Gos- 
pel  dispensation. 

In  chapter  six  the  external  enemies 
once  more  come  into  view,  whoso 
policy  has  changed  from  ridicule  and 
force  to  crafty  diplomacy  (vv.  1-4) 
with  threats  superadded  (w.  5-9).  Nor 
are  there  wanting  traitors  within 
his  own  camp  who  seek  Nehemiah's 
ruin,  but  in  vain  (vv.  10-15).  Notice 
the  intended  disrespect  in  the  "open" 
letter,  which,  in  the  case  of  so  distin- 
guished an  official  as  Nehemiah  (v.  5), 
should  have  been  sealed,  after  the 
Persian  custom.  These  were  indeed 
"troublous  times"  (Dan.  9:25),  but 
the  man  for  the  times  had  arrived. 

Questions. 

1.  What  material  feature  distin- 
guishes the  periods  of  the  two  books, 
Ezra  and  Nehemiah? 

2.  What  is  the  meaning  of  "cup- 
bearer" ? 

3.  What  outstanding  features  mark 
the  character  of  Nehemiah? 

4.  \yhat  is  the  geographical  desig- 
nation  of  the   enemies   of  Judah? 

5.  Name  the  three  classes  of  hin- 
drances   emanating   from   them. 

6.  What  were  the  handrances  of  an 
internal  character? 

7.  How  long  was  the  work  in  prog- 
ress? 

INTERNAL  REGULATIONS 

Chapters  7-13 

I.  A  New  Genealogical  Record,  c. 
7. 

The  need  for  this  assignment  of 
duty  to  the  two  men  named  (v.  2),  is 
not  apparent  unless  Nehemiah  con- 
templated a  return  to  Persia.  Later  it 
will  be  seen  that  such  return  took 
place,  but  whether  at  this  time  or  not, 
is  not  clear.  To  "fear  God  above 
many."  as  Hananiah  did,  is  a  great 
commendation.  It  was  customary  to 
open  the  gates  of  a  city  at  sunrise,  but 
to  do  so  in  this  case  before  the  in- 
habitants were  well  awake  and  stir- 
ring, might  put  them  at  a  disadvan- 
tage before  their  enemies  (v.  3).  The 
new  walls  were  built  on  the  old  foun- 
dations, but  the  city  they  enclosed  did 
not  as  yet  hold  the  old  population, 
which   explains  verse   four. 

The  genealogical  record  (v.  j)  was 
doubtless  that  of  Zerubbabel's  day  re- 
corded in  the  book  of  Ezra,  and  if 
some    differences    are    discovered    be- 


Chs.  8-13 


NEHEMIAH 


207 


tween  this  and  that,  they  may  be  ac- 
counted for  by  the  different  circum- 
stances in  the  two  cases.  The  first  was 
prepared  at  Babylon  and  this  in  Judea, 
with  almost  a  century  intervening.  Of 
course  a  particular  object  of  this 
record  was  the  purification  of  the 
priestly  and  Levitical  line  with  refer- 
ence to  the  temple  service. 

2.  A  Spiritual  Revival,  cc.  8-io. 

It  was  in  the  seventh  month  (7  :  73), 
at  the  feast  of  tabernacles,  that  the 
stirring  event  of  this  chapter  occurred. 
Ezra  is  in  Jerusalem  still,  though  dur- 
ing Nehemiah's  governorship  he  has 
not  been  at  the  forefront.  It  may  be 
that  his  time  has  been  spent  in  pre- 
paring that  edition  of  the  Old  Testa- 
ment which  has  been  associated  with 
his  name.  His  great  usefulness  is  seen 
at  this  juncture  (vv.  1-8).  Here  is  a 
great  open-air  meeting,  and  the  Word 
of  God  has  the  place  of  honor.  It  is 
simply  read  and  explained  to  the  peo- 
ple, but  as  usual  with  mighty  results. 
Behold  the  blessing  which  comes  to  a 
people  when  to  a  faithful  ministry  is 
added  a  godly  ruler  (vv.  8-15).  Pas- 
tors will  appreciate  a  good  text  for 
Thanksgiving  Day  in  verse  10.  There 
is  nothing  which  brings  such  joy  to 
people  as  a  knowledge  of  God's  Word, 
and  nothing  that  makes  them  so  prac- 
tically mindful   of   others. 

This  feast  proves  a  "protracted  meet- 
ing" and  is  followed  by  a  fast  and 
other  evidences  of  repentance  (v.  9). 
Between  the  morning  and  evening  sac- 
rifices they  devoted  three  hours  to  the 
Scriptures  and  three  hours  to  prayer. 
Read  the  prayer  carefully,  which  seems 
to  have  been  uttered  by  the  Levites  on 
the  '"stairs,"  or  pulpits,  erected  for  the 
purpose,  in  the  open.  Perhaps  we 
have  here  only  the  substance  of  the 
prayers,  or  it  may  be  that  Ezra  pre- 
pared a  general  prayer  for  all  to  use. 
Notice  the  pathos  of  verses  36  and  2>7, 
and  the  covenant  in  which  the  pro- 
ceeding ended    (v.   38   and    10:  1-39). 

The  points  of  this  covenant  are  in- 
teresting. They  bind  themselves  to 
abstain  from  heathen  marriages  (v. 
30),  to  observe  the  Sabbath,  to  give 
the  land  its  seventh  year  rest,  and 
remit  debts  in  that  year  (v.  31),  main- 
tain the  temple  service  and  support 
the  priests    (vv.   32-39). 

3.  A  Patriotic  Precaution,  cc.  11,  12. 

This  measure  (vv.  i,  2)  was  neces- 
sary to  insure  a  proper  guard  for  the 
capital.  And  as  it  involved  danger  and 
self-sacrifice  on  the  part  of  the  drafted 
ones  they  merited  the  public  gratitude. 
Their  names  follow,  and  include  the 
"Nethinim,"    a   designation    difficult    to 


determine,  but  supposed  to  mean  the 
descendants  of  the  Gibeonites  of 
Joshua's  time,  who  were  constrained  to 
be  hewers  of  wood  and  drawers  of 
water.  In  any  event  they  were  men  of 
hurjbl'i  rank  in  the  service  of  the  sanc- 
tuary. Various  editorial  comments 
occur  in  this  chapter  whose  elucida- 
tion, in  the  lapse  of  time,  is  not  easy. 
Some  of  these  are  the  "second  over  the 
city"  (v.  9),  "ruler  of  the  house  of 
God"  (v.  11),  "the  outward  business" 
(v.  16),  "the  principal  to  begin,"  etc. 
(v.  17),  referring  in  general  terms  to 
assistants  of  the  priests,  collectors  of 
provisions,  leaders  of  the  choirs,  etc. 

We  may  include  in  this  division  the 
dedication  of  the  wall  (12:27-47),  in 
which  the  leaders,  accompanied  by  the 
singers  and  people  from  all  parts  of 
the  land  marched  around  it,  pausing  at 
different  points  for  praise  and  prayer, 
and  the  presentation  of  sacrifices. 
Some  idea  of  the  religious  hilarity  of 
the  occasion  may  be  gathered  from 
verse  43.  The  explanation  of  verse  45 
seems  to  be  that  the  officials  named 
saw  that  no  persons  ceremonially  un- 
clean entered  the  temple.  This  was 
the  duty  of  the  porters  ordinarily  (2 
Chron.  23  :  19),  but  on  special  occa- 
sions  singers  were   called   on  to   assist. 

4.  A  Moral  House-Cleaning,  c.  13. 

Nehemiah  has  reported  at  the  Per- 
sian court  and  again,  after  an  unknown 
period,  returned  to  Jerusalem  (v.  6), 
and  finding  there  great  laxity  in  re- 
gard to  the  temple  service.  Sabbath  ob- 
servance, and  hepthen  marriages,  all  of 
which  he  vigorously  reforms.  Elia- 
shib's  offense  is  the  more  reprehensible 
because  of  his  sacred  oflfice  (vv.  4,  5) — 
turning  the  house  of  God  into  a  palace 
for  the  entertainment  of  his  heathen 
relatives.  It  was  to  be  expected  that 
such  conduct  of  the  high  priest  would 
affect  the  people  as  shown  in  the  verses 
following  (10-14).  When,  however, 
the  worship  of  God  is  neglected,  his 
laws  are  generally  dishonored  (vv.  15- 
18).  Note  Nehemiah's  decisive  action 
in  this  case  (vv.  19-22),  and  the  pat- 
tern is  affords  for  modern  executives. 
There  is  this  difference,  however,  that 
Nehemiah  was  an  official  over  a  people 
who  had  a  fear  of  God  in  their  hearts. 
Our  executives  serve  a  democracy 
where  the  people  themselves  are  es- 
teemed as  the  highest  authority. 
"How  far  will  the  people  sustain  us  ?" 
is  the  question  before  their  eyes  in  the 
performance  of  duty,  and  the  execu- 
tion of  the  laws.  No  wonder  that  their 
actions  are  often  marked  by  timidity 
and  insincerity.  It  will  be  only  in  the 
millennial  age,  which  may  God  hasten, 
that  conditions  will  produce  and  main- 


208 


NEHEMIAH-ESTHER       Neli.  13-Esth.  7 :  10 


tain  governors  of  Nehemiah's  type. 
Verse  25  shows  that  he  was  not  in- 
fluenced by  the  sentimentalism  of  these 
times  to  svibstitute  reformatory  meas- 
ures in  the  place  of  punishment  for 
wrong-doing. 

Questions. 

1.  What    was    the    commendation    of 
Hananiah? 

2.  What     explains     the    particularity 
as  to  genealogical  records  ? 


7.  What  may  have  been  Ezra's  great 
task  at  this  period  ? 

4.  Tell  the  story  of  the  revival  of 
this  period  in  your  own  words. 

5.  Who  probably,  were  the  Ne- 
thinim? 

6.  What  three  reforms  are  entered 
upon  after  Nehemiah's  return  from 
Persia? 

7.  What  hinders  executives  such  as 
he,  to-day? 


ESTHER 


THE  JEWS  IMPERILLED 
Chapters  1-7 

The  events  of  this  book  belong  chron- 
ologically after  Zerubbabel's  company 
have  gone  up  to  Jerusalem,  and  be- 
fore the  commissions  of  Ezra  and  Ne- 
hemiah.  The  scene  is  laid  in  Persia. 
Cyrus  and  Darius  I  have  passed  away, 
and  Ahasuerus,  son  of  the  last  named, 
and  identified  by  some  with  Xerxes, 
and  by  others  with  Darius  Hystaspes, 
is  on  the  throne.  He  is  a  sensual,  fickle, 
cruel  despot.  It  was  his  great  fleet  that 
was  defeated  by  the  much  smaller  one 
of  Greece  at  Salamis,  about  480  B.  C. 
He  is  mentioned  in  Ezra  4 :  6.  He  was 
succeeded  by  his  son  Artaxerxes,  who 
figures  in  the  later  chapters  of  Ezra 
ana  Nehemiah. 

The  story  of  the  book  is  well  known, 
amd  may  be  divided  as  follows : 

Queen  Vashti's  Fall,  i  :  1-22. 

Esther's  Exaltation,   2:1-23. 

Haman's  Conspiracy,  3  :  1-15. 

Esther's  Intervention,  4:  1-7:  10. 

Haman's  Judgment,  8  :  1-9  :  19. 

The  Commemorative  Feast,  9  :  20-32, 

The  Epilog,  10  :  1-3. 

I.  Queen  Vashti's  Fall,  c.  i:  1-22. 

Some  think  this  feast  Cv.  3)  was  the 
occasion  when  the  great  campaign 
against  Greece  was  determined  upon. 
If  a  half-year  seems  long  (v.  4),  per- 
haps the  time  was  extended  to  allow 
the  different  nobles  and  princes  to 
"make  their  appearance  at  the  court 
successively."  The  climax  was  the 
"garden  party"  of  a  week  (vv.  5-7), 
although  it  should  be  understood  that 
only  men  were  present  (v.  9).  Verse 
eight  seems  to  mean  that  in  contrast 
with  the  customary  excessive  drink- 
ing, any  were  free  to  remain  sober  if 
they  would.  "Knew  the  times"  (v. 
13)  is  equivalent  to  "Skilled  in  the 
law." 


2.  Esther  Exalted,  c.  2: 1-23. 

When  sober,  the  king  rued  his  action 
(v.  i),  but  had  he  changed  his  mind 
and  restored  Vashti,  the  consequences 
would  have  been  serious  to  his  ad- 
visers, hence  their  present  counsel 
(vv.  2-4).  "Things  for  purification" 
(v.  3)  mean  the  oils  for  cleansing  and 
anointing  (v.  12).  "She  required  noth- 
ing, etc."  (v.  15),  points  to  a  desire 
of  the  virgins  on  similar  occasions  to 
bedeck  themselves  with  ornaments,  but 
Esther  acted  differently  on  the  cham- 
berlains advice,  and  with  good  results 
(v.  17).  Note  the  expiration  of  four 
years  between  1  :  3  and  2 :  7,  which 
some  think  was  occupied  by  the  ex- 
pedition against  Greece,  and  for  which 
secular  history  gives  some  justification. 
The  incident  of  verses  21-23  is  re- 
corded here  to  explain  that  which  fol- 
lows later. 

3.  Haman's  Conspiracy,  c.  3: 1-15. 

The  casting  of  the  lot  (Hebrew 
"Pur,"  v.  7),  was  for  the  purpose  of 
selecting  the  most  propitious  day  for 
the  murderous  undertaking  Haman  had 
in  mind.  While  in  western  nations 
such  an  idea  as  in  verses  six  and  nine 
would  never  occur  to  a  revengeful 
man,  it  was  different  in  the  East. 
Massacres  of  a  race,  or  a  class,  have 
at  all  times  been  among  the  incidents 
of  history  there.  A  great  massacre  of 
the  Magi  occurred  only  about  fifty 
years  before  this,  and  a  massacre  of 
the  Scythians  fifty  •  years  before  that 
again.  The  10,000  talents  (v.  9),  or 
as  some  calculate  it  $12,500,000  of  our 
money,  was  to  be  obtained  by  the  con- 
fiscation of  the  Jews'  property. 

4.  Esther's  Intervention,  c.  4:1-7: 

10. 

It  would  appear  by  a  comparison  of 
verses  12  and  13  of  the  preceding 
chapter,  that  the  Jews  were  for  a 
whole  year  harassed  because  of  their 
impending    fate.       This     explains    the 


8:1-9:32 


ESTHER 


209 


opening  verses  of  the  present  chapter 
(4:  1-3).  Observe  Mordecai's  reli- 
ance on  the  promises  of  God  concern- 
ing Israel  (v.  14).  They  can  not  all 
be  destroyed.  God  would  not  permit 
it,  for  it  would  defeat  His  purpose 
concerning  the  Messiah,  the  Redeemer 
of  the  world,  and  all  else  that  was  in- 
cluded in  that  purpose.  Esther's  re- 
quest to  fast  is  a  call  to  repentance 
and  a  request  for  prayer  (compare  i 
Kings  21  :  27-29,  Joel  i  :  14,  and  Jonah 
3  :  5).  _  Her  boldness  is  seen  in  the 
following:  She  proposed  to  go  to  the 
king  without  being  called ;  to  make 
request  for  the  change  of  a  law 
which,  accoraing  to  Persian  custom, 
could  not  be  done ;  to  reveal  herself 
as  a  Jew  ;  to  place  herself  in  opposi- 
tion to  the  all-powerful  favorite, 
Haman. 

Rawlinson  says  the  usual  situation 
of  the  throne  in  the  throne-room  of  an 
oriental  palace,  is  one  from  which  the 
monarch  can  see  into  the  court 
through  the  doorway  opposite  to  him 
(v.  i).  Esther's  tactful  delay  in  mak- 
ing known  her  request  (vv.  7,  8),  was 
doubtless  to  further  impress  the  king, 
or  possibly  to  evolve  her  plan,  which 
may  not  yet  have  been  clear  in  her 
own  mind. 

God's  hand  is  seen  clearly  in  6:1, 
which,  compare  with  2  :  23.  The  dra- 
matic incidents  of  the  chapter  tell  their 
own  story  as  they  swiftly  pass  before 
us.  In  7:3,  Esther's  words  are  to  be 
understood  as  offering  her  own  life  in 
the  place  of  the  people.  The  loss  of 
the  people  would  be  a  great  damage  to 
the  king  (v.  4).  In  the  East  at  ban- 
quets  they   recline   on   couches    (v.   8). 

Questions. 

1.  What  chronological  place  is  oc- 
cupied  by  this   book? 

2.  Give  some  historical  data  of  the 
king. 

3.  What  great  historical  event  may 
have  intervened  between  the  fall  of 
the  one  queen  and  the  exaltation  of 
the   other? 

4.  What  does  "Pur"  mean  ? 

5.  Name  some  great  massacres  of 
this  general  period. 

6.  What  shows   Mordecai's  faith? 

7.  What    shows    Esther's    courage? 

8.  Give  an  illustration  of  the  special 
providence  of  God  in  this  lesson. 

DELIVERANCE   COMES 
Chapter   8-10 

1.  The  King's  Decree,  c.  8. 

The  "house"  of  Haman  meant  his 
possessions  (8:1).  His  death,  how- 
ever,   and    Mordecai's    distinction    did 


not  mean  that  the  decree  against  the 
Jews  had  been  annulled,  which,  indeed, 
could  not  be  annulled,  according  to 
Persian  law.  This  is  the  problem,  now 
before  Esther  and  Mordecai  (vv.  3-6), 
and  which  the  king  solves  by  granting 
permission  to  the  Jews  to  arm  them- 
selves against  their  executioners  (vv. 
8-11). 

The  effect  of  this  measure  on  the 
Jews  was  what  might  have  been  ex- 
pected (vv.  15-17).  The  meaning  of 
the  last  sentence  of  the  chapter  is 
illuminated  by  Exodus  15:16  and 
Deuteronomy  11:25.  The  Persians 
felt  that  the  God  of  the  Jews  was  rul- 
ing over  their  destiny  in  a  peculiar 
way. 

2.  The  Heathen  Massacre,  c.  9:  i^ 

15. 

The  first  part  of  this  chapter  rec- 
ords the  successful  stand  made  by  the 
Jews  against  those  who  ventured  to 
oppose  them,  and  demonstrates  that 
the  God  of  their  fathers  was  still  their 
Goa.  It  reads  like  a  chapter  in  Judges 
or  Kings. 

Rawlinson  calls  attention  to  the  im- 
portance of  verse  three  as  bearing  on 
verse  16.  That  the  Jews  should  have 
been  allowed  to  slay  75,000  Persians 
has  been  pronounced  incredible,  but  it 
is  not  so  when  we  see  that  the  leaders 
of  the  nation  took  their  side.  The 
probability  is,  however  that  the  slain 
were  people  of  other,  subject  nations, 
for  whom  the  Persians  did  not  particu- 
larly care. 

How  does  verse  10  show  that  the 
Jews'  motive  was  not  avarice  but  self- 
defense?  The  king's  inquiry  and 
Esther's  reply  (vv.  12,  13)  indicate 
that  danger  still  threatened  the  Jews 
in  Shushan  at  least,  unless  further 
measures  were  taken.  Haman's  sons 
were  to  be  hanged  after  death. 
"Hanged"  here  really  means  "cruci- 
fied," which  was  the  Hebrew  and  Per- 
sian custom. 

3.  The  Feast  of  Purim,  vv.  16-32. 

It  seems  that  the  Jews  outside  of 
Shushan  celebrated  on  the  fourteenth 
of  Adar,  but  those  within  could  not  do 
so  for  obvious  reasons  till  the  fifteenth. 
This  gave  rise  to  different  memo'-'al 
days  until  Mordecai  settled  the  mat- 
ter as  in  verse  21.  The  whole  writing 
of  Mordecai  here  spoken  of  (vv.  20- 
25)  may  have  included  the  substance 
of  the  book  we  are  considering.  Nev- 
ertheless a  second  document  by  Esther 
herself  seems  to  have  been  necessary 
to  finally  determine  the  perpetuity  of 
the  feast  (w.  28-32).  The  feast  is 
still  kept  by  the  Jews,  proving  the  au- 
thenticity of  this  book. 


210 


ESTHER-JOB 


Esth.  10-Job  1 


4.  Mordecai's  Greatness,  c.  10. 

The  greatness  of  the  Persian  king  (v. 
i)  reflects  on  Mordecai  (v.  2),  who  is 
recognized  even  in  the  kingly  chroni- 
cles, and  whose  exalted  privilege  be- 
comes a  benefit  to  all  his  race  in  Per- 
sia  (v.  3). 

Questions. 

I.  To  what  tribe  and  family  did 
Mordecai  belong  (2:5)? 


2.  What  is  Haman  called   (3:5)? 

3.  What  correspondence  do  you  see 
between  the  above  and  what  is  re- 
corded in  1    Samuel  15? 

4.  Have  you  compared  the  passages 
of  the  Pentateuch  named  in  this  les- 
son? 

5.  Why  is  the  feast  called  "Purim"  ? 

6.  Who  may  have  been  the  author  of 
this  hook  ? 

7.  How   is   its  authenticity   attested? 


JOB 


THEME   AND   OUTLINE   OF   THE 

BOOK 

Chapters  1-3 

The  theme  of  Job  seems  to  be  the 
meaning  and  object  of  evil  and  suffer- 
ing under  the  government  of  a  holy, 
wise  and  merciful  God,  and  may  be 
outlined  thus  : 

1.  The  prologue,  1-2  (in  prose). 

2.  The  dialogue,  3-31    (in  poetry). 

3.  The  words  of  Elihu,  32-37  (in 
poetry). 

4.  The  words  of  the  Almighty,  38-41 
(in  poetry). 

5.  The  response  of  Job,  42 :  1-6  (in 
poetry). 

6.  The  epilogue,  42:7-17   (in  prose). 

The  Key  to  the  Book. 

The  key  to  the  book  is  found  in  the 
first  chapter,  which,  after  an  introduc- 
tory testimony  to  Job,  translates  the 
reader  to  heavenly  scenes   (verse  6). 

The  "sons  of  God"  are  angelic  beings 
bringing  in  their  reports  to  God,  the 
mystery  being  that  Satan  is  found  "also 
among  them."  How  the  prince  of  dark- 
ness is  granted  access  to  God  is  a  ques- 
tion these  lessons  cannot  discuss  ;  but 
we  accept  the  fact  and  draw  certain  in- 
ferences therefrom. 

He  is  seen  here  in  his  scrTptural  at- 
titude of  the  accuser  of  the  brethren  ; 
and  when  God  taunts  him,  if  one  may 
so  say,  with  the  uprightness  of  Job 
whom  he  has  been  unable  to  corrupt,  he 
at  once  charges  him  with  a  mercenary 
spirit,  and_  declares  that  if  God  were 
to  take  his  temporal  blessings  away 
from  him  he  would  be  as  bad  as  the 
rest. 

God  accepts  the  challenge  and  puts. 
His  servant  into  the  hands  of  Satan 
for  a  period,  and  for  the  exercise  of 
a  terrible  but  limited  power,  that  it  may 
be  seen  if  the  charge  be  true. 

In  other  words,  it  is  not  Job  so  much 
who  is  on  trial  as  God.  It  is  not  a 
question  of  Job's  loyalty  so  much  as 
one   of  God's  power.     Is  the  grace  of 


God  able  to  keep  one  of  His  servants 
faithful  to  Him,  though  he  be  stripped 
of  everything  which  men  count  dear? 

The  outcome  was  victory  for  God,  and 
discomfiture  for  Satan,  under  circum- 
stances calculated  to  prove  a  great  com- 
fort to  God's  people  in  every  generation. 
This  thought  is  suggested  by  the  pro- 
logue, and  which,  kept  in  mind,  light- 
ens up  the  whole  book. 

The  Discussion. 

The  dialogue  proceeds  on  the  ques- 
tion whether  great  suffering  such  as 
Job's  be  not  an  evidence  of  great  sin, 
Eliphaz,  Bildad  and  Zophar  affirming 
and  Job  denying.  The  dispute  is  car- 
ried on  in  a  series  of  three  acts,  each 
containing  three  arguments  of  the 
"friends"  and  as  many  defenses  by  Job, 
until  the  last,  when  Zophar  is  silenced, 
and  Job  apparently  triumphs. 

Job's  defense  is  based  on  two  grounds, 
(i)  the  admitted  prosperity  of  the 
wicked,  chapter  21,  and  (2)  his  own 
personal  righteousness,  chapters  29  and 

31. 

It  would  seem  at  first  that  his 
friends  intended  to  comfort  him,  but 
were  driven  to  accusation  by  the  caus- 
tic character  of  his  replies,  caused  no 
doubt,  by  his  intense  suffering. 
Whether  his  friends  were  sincere  or  in- 
sincere at  the  beginning  must  be  deter- 
mined by  the  view  taken  of  chapter 
four.  It  can  be  so  read  as  to  suggest 
either  view. 

The  words  of  Elihu  also  suggest  a 
series  of  three  acts,  out  of  which  we 
gather  that  he  rebuked  both  parties  to 
the  debate,  the  friends  for  their  accu- 
sations, which  were  unwarranted  in 
great  measure,  and  Job  for  his  self- 
righteousness,  equally  unwarranted  (32  : 
1-3).  His  philosophy  of  the  sufferings 
differs  from  the  others  in  that  he  be- 
lieves they  were  sent  for  the  good  of 
the  sufferer,  see  chapter  33  :  28-30.  The 
first  part  of  his  speech  is  addressed  to 
Job,  chapters  32  and  33  ;  the  second  to 
the  three  friends,  chapter  34 ;    and  the 


JOB 


211 


last  to  Job,  again,  chapters  35-37.  Ashe 
closes  a  thunder  storm  is  gathering, 
whose  description  forms  a  grand  climax 
to  his  address,  and  out  of  which 

The  Voice  of  the  Almighty. 

is  heard. 

Ihe  discussion  thus  far  had  been 
confined  to  the  mystery  of  evil,  and  the 
balance  is  now  restored  by  considering 
the  mystery  of  good  which  the  Almighty 
reveals.  It  is  notable  that  He  gives  no 
explanation  of  Job's  suffering,  renders 
no  decision  on  the  subject  in  debate, 
and  offers  no  hint  of  compensation  to 
His   servant   for   what   he  has   endured. 

The  pervading  idea  of  His  revelation 
is  that  of  power,  absolute  sovereignty, 
as  though  His  design  were  to  over- 
whelm Job  and  effect  his  unconditional 
surrender.  The  crisis  in  Job's  life  was 
like  that  of  Moses  as  he  stood  in  the 
cleft  of  the  rock  (Exod.  33,  34),  or 
Elijah  at  Horeb  (i  Kings  19),  or  Paul 
on  his  way  to  Damascus  (Acts  9),  arid 
the  result  in  Job's  case  is  not  unlike 
that  in  their  cases. 

Meditation  on  the  book  leads  to  the 
conclusion  that  such  experiences  as 
those  of  Job,  and  they  come  to  every 
true  child  of  God,  may  be  for  discipline 
and  to  teach  submission  so  vital  to  be 
learned,  but  also  to  serve  a  purpose  far 
exceeding  human  knowledge,  in  the  su- 
perhuman world.  Compare  John  9:3; 
I  Cor.  4:9;  Eph.  3:10;  I  Pet.  1:12. 
What  a  dignity  such  a  thought  adds  to 
the  suffering  for  righteousness'  sake ! 

Questions. 

1.  What  is  the  theme  of  Job? 

2.  What  is   its   outline? 

3.  What  seems  to  be  the  key  of  the 
book? 

4.  How  does  Elihu's  philosophy  of 
suffering  differ  from  that  of  the  others? 

5.  For  what  three  purposes  may  such 
affliction  come  on  any  saint  of  God  ? 

6.  Concerning  the  last  purpose  named, 
have  you  examined  the  Scripture  pas- 
sages indicated? 

LITER AEY  STYLE  OF  THE  BOOK 

We  have  spoken  of  Job  as  in  the 
poetic  style,  and  something  should  be 
said  about  that  style  as  applying  not 
only  to  Job,  but  to  the  other  poetical 
books  of  the  Old  Testament  like  Psalms, 
Proverbs,  Song  of  Solomon  and  Lamen- 
tations. 

While  these  books  are  poetical,  to 
English  readers  neither  the  sound  of 
the  words  nor  the  form  in  which  they 
are  printed  in  the  King  James  Version, 
would  suggest  that  idea. 

As  to  the  form^  the  Revised  Version 


is  an  improvement,  though  it  leaves 
much  to  be  desired.  As  to  the  sound, 
the  rhythm  of  Hebrew  poetry  is  not 
found  in  it  but  in  the  recurrence  of  the 
thought.  "Thought  may  be  rhythmic 
as  well  as  sound  or  language,  and  the 
full  force  of  Scripture  is  not  grasped 
by  one  who  does  not  feel  how  thoughts 
can  be  emphasized  by  being  differently 
re-stated." 

Literary  Parallelisms. 

The  grand  peculiarity  of  Hebrew 
poetry,  however,  is  the  parallelism,  a 
form  of  composition  somewhat  artificial, 
but  which  consists  in  the  repetition  of 
the  main  thought,  usually  with  some 
modification  of  it. 

These  parallelisms  are  of  _  three 
classes — the  synonymous,  the  antithetic 
and  the  synthetic. 

In  the  synonymous  parallelism  the 
second  clause  is  scarcely  more  than  a 
repetition  of  the  first,  although  there 
are  many  varieties  of  it  so  far  as  the 
length  of  the  members  is  concerned.  A 
good  illustration  of  this  parallelism  is 
found  in  Job  6 : 5 — 

Doth  the  wild  ass  bray  over  his  grass? 
Doth  the  ox  low  over  his  fodder? 

The  antithetic  parallelism  is  one  in 
which  the  idea  in  the  second  clause  is 
the  converse  of  that  in  the  first,  a  sim- 
ple form  of  which  is  Proverbs  10:  i — 

A  wise  son  rejoiceth  his  father; 
But  a  foolish  son  is  the  heaviness  of  his 
mother. 

In  the  synthetic  parallelism  the  poet 
instead  of  echoing  the  former  senti- 
ment or  placing  it  in  contrast,  enforces 
his  thought  by  accessory  ideas  and 
modifications.  For  example,  a  general 
proposition  is  stated  and  the  sentiment 
is  then  dwelt  upon  in  detail.  A  speci- 
men is  found  in  Job  3  :  3-5  : 

O  that  the  day  might  have  perished  in 

which  I  was  born. 
And    the    night    which    said,    "A    male 

child  is  conceived," 
Let  that  day  be  darkness. 
Let   not   God   inquire   after  it   from   on 

high! 
Yea,  let  not  the  light  shine  upon  it ! 
Let  darkness  and  the  shadow  of  death 

stain  it; 
Let  a  cloud  dwell  upon  it, 
Let  whatever  darkens  the   day  terrify 

it! 

Questions. 

1.  In  what  is  the  rhythm  of  Hebrew 
poetry  ? 

2.  What  is  meant  by  a  literary  par- 
allelism ? 

3.  Name  and  define  the  three  leading 
classes  of  parallelisms. 


212 


JOB 


FIEST  SEEIES  OF  THE  DEBATE 

Chapters  4-14 

The  first  series  of  the  debate  may  be 
•outlined  as  follows  :* 
(i)   With  Eliphaz,  4-7. 

(a)  Speech  of  Eliphaz,  4,  5. 

(b)  Reply  of  Job,  6,  7. 

(2)  With  Bildad,  8-10. 

(a)  Speech  of  Bildad,  8. 

(b)  Reply  of  Job,  g,  10. 

(3)  With  Zophar,  11-14. 

(a)  Speech  of  Zophar,  11. 

(b)  Reply  of  Job,  12-14. 

It  is  thought  the  debate  may  have 
occupied  several  days,  by  which  sup- 
position some  of  the  difficulties  of  the 
book  are  remioved.  In  the  first  place, 
this  leads  to  the  opinion  that  the  ad- 
dresses were  not  impromptu,  but  that 
each  speaker  had  time  for  the  compo- 
sition of  his  finished  utterances  in  re- 
ply to  the  one  who  went  before  him. 

In  the  second  place,  it  throws  light 
on  the  authorship  of  the  book,  because 
all  the  author  had  to  do  was  to  prepare 
the  introductory  and  concludin^g  his- 
torical statements,  and  then  collect  and 
arrange  the  speeches  that  had  been  ac- 
tually made.  These  speeches  would  be 
preserved  in  the  memory,  and  the  work 
of  the  editor  would  be  rather  that  of  a 
compiler  than  an  original  author,  al- 
though he  may  have  been  as  inspired 
for  the  one  work  as  for  the  other. 

The  debate  is  occasioned  by  the  com- 
plaints of  Job  recorded  in  chapter  3, 
and  up  to  which  time  his  friends  had 
been  silent. 

Eliphaz  and  Job. 

Eliphaz  commences  with  delicacy  and 
candor,  showing  the  inconsistency  of  a 
good  man's  repining  under  discipline, 
and  advances  the  position  that  the  truly 
righteous  are  never  overthrown,  while 
the  wicked  are  always  dealt  with  ac- 
cording to  their  sins.  He  establishes 
his  position  by  a  vision,  and  while  he 
does  not  apply  all  he  has  said  to  Job, 
he  yet  leaves  no  doubt  that  it  was  in- 
tended for  him,  advising  him  to  turn 
to  God  that  he  may  find  happiness  and 
come  to  an  honored  old  age. 

Job  replies,  justifying  himself  for 
complaining.  He  wishes  he  might  die. 
His  friends  have  disappointed  him. 
They  are  a  deceitful  brook,  but  if  they 
would  use  reasonable  arguments  he 
would  listen  to  them.  He  describes  his 
sufferings  as  one  pursued  of  God,  ex- 
hibiting much  impatience. 

Bildad  and  Job. 

Bildad,  who  is  provokingly  severe,  re- 
plies in  chapter  8.  Job  is  wicked  and 
his  children  have  been  cut  off  for  their 
wickedness.     He  exhorts  him  to  repent 


and    enforces    his    exhortations    by    the 
opinions  of  other  men. 

Job's  reply  covers  chapters  9  and  10, 
and  being  calm  at  first  he  acknowl- 
edges God's  supremacy  and  admits  his 
own  imperfection.  The  arguments  of 
his  friends,  kowever,  cannot  be  de- 
fended. He  refers  to  his  sorrows  again 
and  complains  that  God  treats  him  as 
if  he  were  a  guilty  man.  His  excite- 
ment grows  until  he  again  expresses 
the  desire  for  death. 

Zophar  and  Job. 

Zophar,  like  Bildad,  is  somewhat  vio- 
lent. In  his  eyes  Job  has  no  sense, 
whom  he  rebukes  for  seeking  to  main- 
tain innocence  before  God.  Zophar's 
language  is  magnificent  when  he  treats 
of  the  supremacy  of  God,  but  like  the 
previous  speakers,  he  exhorts  Job  to 
acknowledge  his  sins  that  he  may  find 
prosperity  and  peace. 

The  debate  is  closed  by  Job,  who 
groups  his  opponents  and  answers  them 
as  a  whole.  He  is  sarcastic.  He  fol- 
lows their  example  in  quoting  a  number 
■of  proverbial  sayings.  He  attacks  their 
motives.  Their  arguments  were  un- 
sound. They  were  mocking  God  by  de- 
fending His  government  in  such  a  way 
as  they  had  done.  They  had  cause  for 
fear  and  trembling  in  consequence  of 
this.  He  wishes  that  he  might  present 
his  case  directly  before  God  rather  than 
the  tribunal  of  man.  He  would  ask  of 
God  only  two  things,  that  He  would 
withdraw  His  hand  from  him  and  not 
overawe  him  by  His  great  power.  His 
calamities  are  overwhelming,  and  he 
concludes  with  a  pathetic  description 
of  the  frailty  and  uncertainty  of  human 
life. 

Note  to  Teachers. 

To  those  using  these  lessons  in 
classes,  the  author  recommends  that 
they  employ  each  reference  to  any  of 
the  speeches  as  a  basis  for  a  question 
or  questions  on  the  text  of  the  chapter 
as  follows : 

1.  How  does  Eliphaz  show  delicacy 
of  speech  ?  How  does  he  allude  to  the 
inconsistency  of  repining  under  disci- 
pline in  the  case  of  a  good  man?  In 
which  verses  does  he  advance  the  posi- 
tion that  the  righteous  are  never  over- 
thrown ?  In  which  does  he  teach  the 
opposite  to  this  concerning  the  wicked? 
Can  you  give  the  details  of  his  vision? 
Name  the  verses  in  chapter  5  in  which 
he  exhorts  Job  to  turn  to  God.  Name 
the  verses  in  which  he  encourages  him 
to  do  this. 

2.  How  does  Job  express  his  desire 
for  death  in  chapter  6?  In  what  lan- 
guage does  he  express  his  feelings  to- 
wards his  friends?  How  is  his  impa- 
tience with   God  illustrated? 

3.  Give  some  illustrations  of  Bildad's 


Chs.  5-21 


JOB 


213 


severity.  In  what  verses  of  chapter  8 
does  be  draw  comparisons  from  earlier 
authorities? 

4.  Give  some  illustrations  of  God's 
supremacy  in  chapter  9. 

5.  Give  some  illustrations  of  Job's 
sense  of  imperfection.  Give  some  il- 
lustrations of  bis  increased  excitement 
towards  the  close  of  chapter  10. 

6.  Why  should  Zophar  be  described 
as  violent?  Give  two  or  three  illus- 
trations of  Zophar's  magnificent  descrip- 
tion of  God.  In  what  language  does 
he  exhort  Job  to  acknowledge  his  sins? 

7.  Indicate  Job's  sarcasm  in  chapter 
12.  How  does  he  attack  the  motives  of 
his  opponents  and  the  unsoundness  of 
their  arguments?  In  what  language 
does  he  warn  them?  Give  the  verse  in 
chapter  13  where  he  appeals  directly  to 
God.  What  language  in  chapter  14  jus- 
tifies the  last  sentence  in  the  text  of 
our  lesson  ? 

*For  this  outline  and  the  following 
credit  is  due  to  Dr.  Albert  Barnes. 

SECOND   SERIES   OF   THE  DE- 
BATE 

Chapters  15-21. 

(i)   With  Eliphaz,  15-17. 

(a)  Speech  of  Eliphaz,   15. 

(b)  Reply  of  Job,  16,  17. 

(2)  With  Bildad,  18,  19. 

(a)  Speech  of  Bildad,  18. 

(b)  Reply  of  Job,  19. 

(3)  With  Zophar,  20,  21. 

(a)  Speech  of  Zophar,  20. 

(b)  Reply  of  Job,  21. 

The  second  series  of  the  debate  is  in 
the  same  order  as  the  first,  and  with 
the  same  question  in  view, 

Eliphaz  and  Job. 

Eliphaz  opens  in  chapter  15.  Job  is 
accused  of  vehemence  and  vanity  ;  of 
casting  off  fear  and  restraining  prayer ; 
of  arrogance  and  presumption. 

God  is  vindicated  by  him,  and  the 
observation  of  the  sages  are  quoted.  A 
number  of  pithy  and  instructive  sayings 
are  used  to  show  that  wicked  men  are 
subject  to  sudden  alarms  and  unhappy 
experiences. 

Job  replies,  renewing  his  complaint  of 
the  way  his  friends  have  treated  him, 
and  of  the  intensity  and  injustice  of 
his  sufferings.  His  appeal  is  tO'  God 
before  whom  his  eyes  pour  out  tears. 
In  chapter  17  he  prophecies  that  his 
trials  will  yet  be  a  subject  of  amaze- 
ment to  good  men. 

Bildad  and  Job. 

Bildad  speaks  in  chapter  18  repeating 
the  former  accusation.  In  his  estima- 
tion the  laws  of  God's  administration 
are  fixed  and  it  is  an  established  prin- 
ciple that  the  wicked  shall  be  punished 


in  this  life,  which  he  illustrates  by  a 
number  of  maxims  or  proverbs.  The 
student  should  enumerate  these  and  dis- 
tinguish between  them. 

There  is  nothing  new  in  what  Bildad 
says,  but  he  is  enforcing  what  he  has 
previously  advanced  with  greater  em- 
phasis. 

In  chapter  19  Job  speaks  more  pa- 
thetically, exhibiting  his  character  in  a 
beautiful  light.  His  language  is  sor- 
rowful, his  spirit  tender  and  subdued. 
How  long  will  his  friends  vex  and 
crush  him  with  their  remarks?  God 
has  overthrown  him,  fenced  up  his  way, 
put  away  his  friends.  Even  his  wife 
and  children  are  estranged  from  him. 

Then,  as  Barnes  says,  there  follows 
the  most  noble  declaration  in  the  book. 
"Conscious  of  the  importance  of  what 
he  is  about  to  say,  he  asks  that  his 
words  might  be  engraved  on  the  eternal 
rock,  and  then  professes  his  confidence 
in  God  and  his  assurance  that  he  would 
yet  appear  and  vindicate  his  character. 
Though  now  consumed  by  disease,  and 
though  this  process  should  go  on  till  all 
his  flesh  was  wasted  away,  yet  he  had 
the  conviction  that  God  would  appear 
on  the  earth  to  deliver  him,  and  that 
with  renovated  fiesh  and  in  prosperity, 
he  would  be  permitted  to  see  God  for 
himself." 

Zophar  and  Job. 

Zophar  recapitulates  the  old  argu- 
ments under  a  new  form,  and  Job  re- 
plies, closing  the  second  series  of  the 
debate.  All  his  strength  is  collected 
for  this  argument  as  though  resolved  to 
answer  them  once  for  all.  He  appeals 
to  facts.  The  wicked  live,  grow  old, 
become  m.ighty  in  power,  etc.  They 
openly  cast  off  God  and  prosper  in  an 
irreligious  life,  although,  as  he  admits, 
there  are  some  exceptions.  They  are 
reserved,  however,  for  the  day  of  de- 
struction and  a  future  retribution  they 
cannot  escape. 

Questions. 

For  questions,  teachers  are  referred 
to  what  was  said  under  "Note  to  Teach- 
ers" at  the  close  of  the  preceding  les- 
son. Examine  the  text  of  the  chapters 
by  the  help  of  the  various  sentences  and 
clauses  of  the  lesson. 

Ask  yourself  or  your  classes  for  ex- 
ample : 

In  what  language  does  Eliphaz  accuse 
Job  of  vehemence  and  vanity? 

How  many  verses  are  taken  up  with 
these  accusations? 

To  how  many  sages  of  ancient  times 
does  he  refer,  or  how  many  of  their  ob- 
servations does  he  quote? 

Point  out  the  literary  beauty  of  some 
of  these  observations. 

Discover  the  verse  of  verses  in  which 


214 


JOB 


Chs.  22-41 


Job  prophesies  the  acquaintance  of  later 
generations  with  the  story  of  his  trial. 

Count  and  distinguish  between  the 
maxims   or  proverbs   of   Bildad. 

Memorize  19:  25  to  27. 

How  many  indisputable  facts  does 
Job  refer  to  in  chapter  21  ? 

THIED  SERIES  OF  THE  DEBATE 
Chapters  22-31 

(1)  With  Eliphaz,  22-24. 

(a)  Speech  of  Eliphaz,  22. 

(b)  Reply  of  Job,  23,  24. 

(2)  With   Bildad,  25,   26. 

(a)  Speech  of  Bildad,  2$. 

(b)  Reply  of  Job,  26. 

(3)  With  Zophar,  27-31. 
/^•\     ****** 

(b)  Continuation  of  the  reply  of 
Job,  27-31. 
The  last  speech  Eliphaz  makes,  chap- 
ter 22,  is  a  grand  effort  to  refute  Job 
based  upon  the  latter's  appeal  to  facts. 
There  is  more  severity  in  it  than  he  has 
shown  before.  He  charges  Job  with 
cruelty,  oppression  and  injustice  as  a 
magistrate.  Therefore,  no  wonder  such 
calamities  had  come  upon  him.  Using 
the  deluge  as  an  illustration,  he  shows 
how  God  must  deal  with  the  wicked  ac- 
cording to  their  deserts.  Job  is  exhort- 
ed to  acquaint  himself  with  God  and  be 
at  peace  with  Him,  and  all  might  yet 
be  well. 

Job  replies  pathetically.  He  has  no 
human  help,  but  turns  to  God.  O,  that 
he  might  come  before  Him  !  He  can- 
not seem  to  find  Him,  yet  he  has  con- 
fidence in  Him.  His  own  integrity  is 
once  more  asserted.  It  was  not  true 
that  God  always  dealt  with  men  on 
earth  in  accordance  with  their  charac- 
ter. The  wicked  often  have  long  pros- 
perity, though  he  admits  they  will  ulti- 
mately be  cut  off. 

Bildad  attempts  a  reply  in  chapter 
25,  and  yet  he  seems  to  realize  that  the 
controversy  is  decided,  for  he  contents 
himself  simply  with  a  description  of  the 
power,  wisdom  and  majesty  of  God, 
closing  with  the  sentiment  expressed 
before  concerning  the  comparative  im- 
purity and  insignificance  of  man.  Bil- 
dad has,  in  fact,  yielded  the  argument 
and  retires  from  the  field. 

Job  speaks  in  chapter  26  in  a  strain 
of  irony.  His  friends  have  not  en- 
lightened him  very  much.  His  own 
views  of  the  greatness  of  God  are  su- 
perior to  those  of  Bildad.  Notice  the 
sublime  description  of  the  divine  maj- 
esty which  follows. 

Zophar  should  have  replied,  but  his 
lips  are  closed,  and  Job  himself  pro- 
ceeds more  calmly  in  chapters  27  to  31. 
Once  more  he  refers  to  the  government 
of  God,  giving,  as  Barne-s  expresses  it, 
"a   most   beautiful    description   of   the 


search  for  wisdom,  detailing  the  dis- 
coveries of  science  in  his  timCj.  and 
saying  that  none  of  them  could  disclose 
it,  and  concluding  that  true  wisdom  can 
only  be  found  in  the  fear  of  the  Lord. 
Once  more  he  maintains  his  integrity, 
and  concludes  that  if  God  would  come 
forth  and  pronounce  a  just  judgment 
on  him,  he  would  take  the  decision  and 
bind  it  on  his  head  as  a  diadem,  and 
march  forth  with  it  in  triumph." 

Questions. 

1.  What  illustrates  the  greater  se- 
verity of  Eliphaz? 

2.  How  is  Job's  magisterial  function 
referred  to  ? 

3.  In  what  verses  is  the  deluge 
spoken  of  ? 

4.  Under  what  terms  does  Job  affirm 
his  integrity? 

5.  Quote  some  of  the  irony  of  Job. 

6.  Name  some  of  the  scientific  dis- 
coveries of  Job's  day. 

7.  How  beautifully  is  the  search  for 
wisdom  described? 

WORDS  OF  ELIHU  AND  THE  AD- 
DRESS OF  THE  ALMIGHTY 

Chapters  32-41 

Elihu  now  comes  forward  with  ap- 
parent modesty,  and  yet  great  preten- 
sions. Young  and  inexperienced,  he  is 
nevertheless  indignant  at  the  manner  in 
which  the  friends  of  Job  have  sought 
to  reply  to  him.  Professing  that  his 
views  have  been  revealed  from  above, 
he  undertakes  to  clear  up  all  the  diffi- 
culties in  the  case.  Afflictions  are  for 
the  good  of  the  sufferer  is  his  dictum, 
a  thought  which  he  exhibits  in  various 
lights. 

He,  too,  reflects  upon  Job  for  his 
rashness  and  presumption,  leaning  rath- 
er to  the  side  of  his  friends. 

Chapter  32  is  introductory,  but  in  the 
following  chapter  he  fully  enters  upon 
his  argument.  If  Job  had  wished  to 
bring  his  cause  before  God,  let  him 
now  present  it  to  him,  i.  e.,  Elihu,  who 
assumed  to  take  God's  place.  Job  could 
not  ))e  correct  in  the  claims  he  made 
for  himself  because  God  must  be  more 
righteous  than  man.  God  speaks  to 
man  in  various  ways  to  withdraw  him 
from  his  purpose  and  save  him  from 
sin. 

Job  is  not  disposed  to  reply,  although 
Elihu  gives  him  an  opportunity,  and 
therefore  the  latter  continues  in  chap, 
ter  34  to  examine  his  case  more  par- 
ticularly. Job  had  shown  a  spirit  of  ir- 
reverence which  is  rebuked.  God's 
government  is  administered  on  princi- 
ples of  equity,  and  therefore  Job  must 
be  a  wicked  man  who  is  called  upon  to 
confess  that  his  chastisement  was  just 


Job.  41-Psalms  1 


JOB-PSALMS 


215 


and  to  resolve  to  offend  no  more.  In 
chapter  35,  assuming  that  Job  claimed 
to  be  more  righteous  than  God,  he  ex- 
amines the  position,  demonstrating  its 
impossibility. 

Having  undertaken  thus  to  vindicate 
the  divine  character,  he  proceeds  in 
chapters  36  and  37  to  state  some  of  the 
principles  of  the  divine  government,  il- 
lustrating, his  views  and  showing  the 
necessity  of  man's  submission  to  God 
by  a  sublime  description  of  the  great- 
ness of  the  latter,  especially  as  mani- 
fested in  the  storm.  To  quote  Barnes 
again,  "There  is  in  this  description 
every  indication  that  a  storm  is  rising 
and  a  tempest  gathering.  In  the  midst 
of  this  tempest  the  address  of  Elihu  is 
broken  off  and  the  Almighty  appears 
and  closes  the  debate." 

The  Address  of  the  Almighty. 

The  address  of  the  Almighty  covers 
chapters  38  to  41,  and  is  represented 
as  from  the  midst  of  the  tempest.  Its 
principle  object  appears  to  be  to  assert 
God's  greatness  and  majesty  and  the 
duty  of  profound  submission  to  the  dis- 
pensations of  his  government.  He  ap- 
peals to  His  works,  showing  that  man 
could  explain  little,  and  that,  therefore, 
it  was  to  be  expected  that  in  His  moral 
government  there  would  be  much  also 
above  human  capacity  to  understand. 

Job  is  subdued  and  awed,  and  con- 
fesses his  vileness  in  chapter  40  :  3-5. 
To  produce,  however,  a  more  over- 
powering impression,  and  secure  a  deep- 
er prostration  before  Him,  the  Al- 
mighty described  two  of  the  most  re- 
markable animals  He  had  made,  with 
which  description  His  sublime  address 
concludes. 

We  agree  with  Barnes  and  others, 
that  the  general  impression  sought  by 
this  address  is  that  of  awe,  reverence 
and  submission.  That  God  has  a  right 
to  do',  and  that  it  is  presumptuous  in 
man  to  sit  in  judgment  upon   His  do- 


ings. It  is  remarkable  that  God  does 
not  refer  to  the  main  point  in  the  con- 
troversy at  all.  He  does  not  seek  to 
vindicate  His  government  from  the 
charges  brought  against  it  of  inequality, 
nor  does  He  refer  to  the  future  state 
as  a  place  where  all  these  apparent  in- 
equalities will  be  adjusted. 

Job  is  humbled  and  penitent,  chapter 
42.  His  confession  is  accepted,  and 
his  general  course  approved.  His  three 
friends  are  reprimanded  for  the  severi- 
ty of  their  judgment  upon  him,  while 
he  is  directed  to  intercede  for  them. 
His  calamities  are  ended  and  he  is  re- 
stored to  double  his  former  prosperity. 

Thus  God  shows  Himself  the  friend 
of  the  righteous,  and  the  object  of  the 
trial  is  secured  by  showing  that  there 
is  true  virtue  which  is  not  based  on 
selfishness,  and  real  piety  that  will  bear 
any  trial  to  which  it  may  be  subjected. 

It  shows  that  God  is  able  to  keep  the 
feet  of  His  saints,  and  that  His  grace 
is  sufficient  for  them  who  put  their  trust 
in  Him.  We  speak  of  Job  as  triumph- 
ant, but  the  more  vital  truth  is  that 
God  is  triumphant  in  the  lives  of  His 
saints  above  the  power  of  the  evil  one. 

Questions. 

1.  Illustrate   Elihu's   modesty. 

2.  Do   the   same   for  his  pretensions. 

3.  Show  his  indignation  at  the  other 
friends. 

4.  What  is  his  dictum  ? 

5.  How  does  he  reflect  on  Job? 

6.  What  principles  of  the  divine  gov- 
ernment does  he  state? 

7.  How  does  he  close  his  speech? 

8.  What  is  the  chief  object  of  the 
words  of  God  ? 

9.  How  is  Job  affected  by  them? 

10.  For  what  omissions  is  God's  ad- 
dress remarkable  ? 

11.  How  is  the  matter  concluded  as 
otjob? 

12.  How  about  his  friends? 


THE   PSALMS 


INTEODUCTOEY 

I.  Their  Authors. 

The  Book  of  Psalms  has  sometimes 
been  classified  according  to  authors. 
For  example,  the  titles  indicate  that 
seventy-three  were  written  by  David ; 
fifty  are  anonymous  ;  twelve  have  the 
name  ot  Asaph,  and  ten  that  of  ivorah, 
or  the  sons  of  Korah ;  two  are  asso- 
ciated with  Solomon  and  one  each 
with   Moses,   Heman  and   Ethan. 

A    comparison    of    Acts    4 :  25    and 


Hebrews  4 :  7  shows  that  Psalms  2 
and  95  respectively,  were  also  written 
by  David,  though  not  ascribed  to  him 
in  the  book,  and  the  question  arises 
v/hether  he  may  not  have  been  the 
author  of  a  still  larger  number  of  the 
anonymous  Psalms.  As  some  with  the 
name  of  the  sons  of  Korah  were  evi- 
dently written  for  them,  may  he  have 
been  their  author  as  well?  The  same 
query  arises  about  the  72d  Psalm,  one 
of  the  two  to  which  Solomon's  name  is 
attached.     It  might  be  added  here  that 


216 


PSALMS 


the  titles  of  the  Psalms  are  regarded  by 
many  as  of  equal  authority  with  the 
text,  and  hence  if  we  can  ascertain 
what  the  title  means,  we  may  venture 
to  build  conclusions  upon  it. 

2.  Their  Subjects. 

The  book  again,  has  been  classified 
according  to  subjects.  Angus,  in  his 
Bible  Handbook,  has  a  convenient 
classification,  giving  the  subject,  and  in 
each  case  the  numbers  of  a  few  Psalms 
illustrating  it.  For  example,  there  are 
Psalms  of 

Instruction,  like   i,  19,  39. 

Praise,   8,   29,   93,    100. 

Thanksgiving,   30,   65,    103,    107,    116. 

Penitence,  6,  32,  38,  51,   143. 

Trust,  3,  2.-],  31,  46,  56,  62,  86. 

Distress  and  Sorrow,  4,  13,  55,  64, 
88. 

Aspiration,  42,  63,  80,  84,  137. 

History,  78,    105,   106. 

Prophecy  (Messianic),  2,  16,  22,  24. 
40,  45,  68,  69,  T2,  97,   no,   118. 

3  Their  Books. 

It  may  seem  strange  to  speak  of  the 
"Books"  of  the  Psalms,  but  that  ex- 
presses another  kind  of  classification. 
The  whole  book  has  been  divided  into 
five  books,  each  ending  with  a  similar 
doxology,  as  follows : 

Book   I,   Psalms    1-41. 

Book   II,   Psalms  42-72. 

Book  III,  Psalms  73-89. 

Book   IV,    Psalms   90-106. 

Book  V,  Psalms  107-150. 

Notice  the  close  of  each  of  these 
books  for  the  doxology. 

There  are  those  who  question  the 
value  of  this  division,  however,  on  the 
ground,  first,  that  the  title  of  the  book 
itself  in  the  Hebrew,  (Sepher  Tehil- 
lim),  is  singular  rather  than  plural. 
It  is  not  the  "books''  but  the  book  of 
Psalms.  Second,  the  numbers  of  the 
Psalms  continue  unbroken  from  the 
beginning  to  the  end  of  the  book. 
Third,  there  are  other  doxologies  than 
those  especially  referred  to,  e.  g., 
Psalms   117  and   134. 

4.  Their  Unity. 

The  view  of  others,  therefore,  is 
that  the  Psalms  comprise  but  one  book 
with  an  order  and  unity  throughout, 
the  key  to  which  is  found  in  its  final 
application  to  the  millennial  age  and 
establishment  of  the  kingdom  of  God 
on  the  earth.  According  to  these,  this 
explains  what  are  known  as  the  im- 
precatory or  cursing  Psalms.  These 
have  puzzled  many,  but  when  we  con- 
sider them  as  terminating  on  that 
period  when  the  era  of  mercy  for  the 
Gentile  nations  closes,  and  the  time  of 


their  judgment  begins,  it  lightens  their 
problem   very   much. 

In  the  same  connection  we  should 
remember  that  the  author  is  speaking 
in  the  prophetic  spirit,  and  that  the 
enemies  are  enemies  of  God  whose 
permanent  rejection  of  Him  is  implied. 
This  view,  moreover,  explains  those 
like  the  91st  Psalm  which  promise  ex- 
emption from  such  things  as  pesti- 
lence and  war.  This  Psalm  was  writ- 
ten doubtless  on  the  occasion  of  Is- 
rael's deliverance  from  Egypt,  but  its 
language  seems  to  indicate  that  it  is  a 
type  of  their  greater  and  permanent 
deliverance  in  the  time  to  come.  This 
is  strengthened  if  we  conceive  of  the 
preceding  Psalm  as  a  picture  of  Israel 
to-day. 

The  opinion  which  sees  the  key  to 
the  Psalms  in  their  millennial  applica- 
tion also  furnishes  an  explanation  of 
the  frequent  references  to  Christ 
found  in  the  Psalms. 

Urquhart,  who  maintains  the  above 
view,  regards  the  whole  book  as  formed 
of  a  combination  of  twelve  sections. 
Each  of  these  contains  a  continuous 
recurring  story  of  the  establishment  of 
God's  kingdom  on  earth,  in  which 
Psalms  of  complaint  and  pleading  on 
Israel's  part  are  followed  by  those  of 
jubilation  for  deliverance.  In  some  of 
these  jubilations  the  whole  earth  is 
seen  to  join.  These  twelve  sections 
are  indicated  to  him  by  the  following 
jubilant  Psalms:  10,  18,  24,  30,  48, 
68,  76,  85,  100,  118,  136,  15c!.  "In  the 
first  cycle  of  ten  there  is  progress  from 
the  announcement  of  judgment  (i), 
and  manifestation  of  Christ  (2), 
through  His  rejection  (3-7),  suffering 
and  ascension  (8),  the  waiting  and 
persecution  of  His  people  (9),  to  the 
consummation  of  all  things  (10")." 
This  analysis  will  not  commend  itself 
to  all,  but  it  is  interesting  and  may 
lead  to  further  thought. 

5.  The  Messianic  Psalms. 

These  are  Psalms  in  which  not  only 
is  the  Messiah  referred  to,  but  in 
which  He  Himself  in  the  Spirit  is 
heard  to  speak.  It  is  His  feelings  and 
experiences  that  are  expressed  rather 
than  those  of  the  human  author.  To 
know  David  it  is  necessary  to  study 
the  Psalms  as  well  a=^  the  historical 
books  that  refer  to  him,  but  this  is 
even  more  necessary  in  the  case  of 
Jesus.  In  the  Gospels  we  read  what 
He  said  and  did,  and  what  was  said  and 
done  to  Him  :  in  other  words,  we  ob- 
tain a  view  of  the  outside  of  His  life, 
but  in  the  Psalms  we  see  the  inner 
side,  and  learn  how  He  felt  and  how 
He  lived  in  the  presence  of  His  God 
and  Father. 


14 


PSALMS 


217 


Questions. 

1.  How  many  Psalms,  according  to 
their  titles,  were   written  by   David? 

2.  Classify  the  Psalms  according  to 
subjects. 

3.  Into  how  many  books  would  some 
divide  the  Psalms?  Give  the  Psalms 
in  each. 

4.  What,  in  the  judgment  of  others, 
is  the  key  that  unifies  the  Psalms  ? 

5.  What  lightens  the  problem  of  the 
imprecatory  Psalms? 

6.  How  would  you  define  a  Messianic 
Psalm  ? 

7.  What  is  their  value  as  applied  to 
the  Messiah  Himself? 

PSALMS  1-6 
Psalm  I. 

True  happiness  is  the  theme  of  this 
Psalm,  whose  author  is  unnamed. 
The  negative  side  of  true  happiness  is 
stated  (v.  i),  and  then  the  positive  (v. 
2).  Its  reward  follows  (v.  3).  Its 
nature  and  value  are  emphasized  by  a 
sharp  contrast.  Such  a  man  is  godly, 
his  opposite  ungodly  (v.  4).  The  first 
is  marked  by  stability,  the  second  by 
instability  (v.  4).  The  first  has  end- 
less fruitfulness  and  blessing,  the  sec- 
ond has  nothing  and  worse  than  noth- 
ing (v.  5),  for  he  can  not  be  acquitted 
at  the  judgment  day.  The  secret  of  it 
all  is  found  in  Jehovah  (v.  6).  The 
Psalm  is  a  summary  of  the  whole 
book,  and  is  appropriately  placed  at 
the  beginning  as  a  sort  of  preface. 

Psalm  2 

Is  prophetic  and  Messianic  in  one 
(see  introductory  lesson).  It  had  a 
partial  fulfilment  at  the  first  advent  of 
Christ  (Acts  4:25;  13:33),  but  a 
complete  one  is  to  follow  at  the  second 
advent,  as  will  be  seen  in  the  study  of 
the  prophets.  The  nations  will  rage 
and  the  kings  of  the  earth  again  set 
themselves  against  Jehovah  and  His 
Christ  under  the  lead  of  the  Antichrist 
(vv.  1-3),  but  they  will  be  regarded 
with  contempt  and  terrified  by  divine 
judgments  (vv.  4,  5).  God's  purpose 
will  not  be  altered,  which  is  to  estab- 
lish His  Son  upon  His  kingdom  in  the 
earth  at  Jerusalem   (v.  6). 

The  Son  Himself  speaks  at  verse 
seven,  the  last  clause  of  which  refers 
to  His  inauguration  as  Mediatorial 
King,  and  does  not  in  any  way  im- 
pugn His  Deity.  The  Gentile  nations 
are  to  be  His  in  that  day  (v.  8),  and 
although  it  will  be  the  millennial  day, 
yet  its  peace  and  ri^^hteousness  will  be 
secured  through  judgments  and  by  the 
firmness  of  its  Holy  Ruler  (v.  9). 
Kings  and  princes  are  warned  to  pre- 
pare   themselves    for    its    coming    (vv. 


10-12).  "Kiss  the  Son"  means  sub- 
mit to  His  authority,  "lest  He  be 
angry  and  ye  perish  in  the  way,  for 
His    wrath   will   soon   be   kindled"    (R. 

v.). 

Psalm  3, 

As  its  title  indicates,  should  be  read 
in  connection  with  2  Samuel  15.  In 
his  distress  to  whom  does  David  ap- 
peal (v.  i)  ?  Not  only  had  men  turned 
their  backs  upon  him  but  it  was 
charged  that  God  had  done  so.  Re- 
member the  possible  reason  for  this 
suspicion  in  David's  sin  with  Bath- 
sheba,  preceding  this  rebellion  of  Ab- 
salom. Does  David  still  retain  his 
faith  in  God's  promises  notwithstand- 
ing (v.  3)  ?  What  is  the  ground  of 
his  confidence  (v.  4)  ?  And  its  ex- 
pression (vv.  5,  6)  ?  What  is  the  na- 
ture of  his  further  appeal  (v.  7)  ? 
"Cheek-bone"  and  "teeth"  represent 
his  enemies  as  wild  beasts  ready  to 
devour  him.  By  faith  he  already  sees 
these  enemies  overcome,  and  praises 
God  as  his  deliverer  (v.  8). 

The  word  "Selah"  at  the  close  of 
verse  two  is  obscure,  and  may  denote 
a  pause  or  rest,  in  the  singing,  or  an 
emphasis  to  be  laid  on  the  particular 
sentiment    expressed. 

Psalm  4. 

A  cry  of^distress  is  this,  composed 
by  David,  it  may  have  been,  on  the 
same  occasion  as  the  last.  He  is  not 
trusting  in  his  own  righteousness,  but 
God's  righteousness  (v.  i).  The  doc- 
trine of  imputed  righteousness  was 
apprehended  by  the  spiritually  en- 
lightened in  Old  Testament,  as  well 
as  in  New  Testament,  times.  For  a 
further  illustration  of  this  in  David 
compare  the  opening  verses  of  Psalm 
32,  with  Paul's  application  of  them 
in  Romans  4. 

David  is  encouraged  to  utter  this 
cry  by  past  mercies— "Thou  hast  en- 
larged me,"  and  I  trust  Thee  again. 
Verse  2  shows  the  source  of  his 
trouble.  His  "glory"  may  refer  to  his 
kingly  dignity  now  dishonored  by 
exile.  But  the  schemes  of  his  enemies 
were  "vanity,"  and  brought  about  by 
lying   "leasing"). 

His  confidence  was  in  the  divine 
pxirpose  towards  him  (v.  3),  and  they 
who  are  against  him  are  cautioned  to 
repent  and  turn  to  the  Lord  (vv.  4,  '). 
In  the  midst  of  his  afflictions  he  values 
the  divine  favor  (v.  6),  which  brings 
more  experimental  joy  to  him  than  the 
husbandman  knows  at  harvest  time 
(vv.  7,  8).  _ 

"To  the  chief  musician  on  Negi- 
noth,"  indicates  the  purpose  for  which 
it  was  set  apart  as  a  musical  composi- 


218 


PSALMS 


5-8 


tion.  "Neginoth"  were  the  stringed 
instruments  used  in  the  Levitical  serv- 
ice, and  the  "chief  musician"  was  the 
leader  of  that  part  of  the  choir. 

Psalm  5 

Is  a  morning  prayer  (v.  3).  The 
words  "look  up"  are  rendered  "keep 
watch"  in  the  Revised  Version.  The 
psalmist  would  keep  watch  on  himself, 
that  his  life  and  conduct  might  be 
such  as  to  insure  the  answer  to  his 
prayer  (v.  4-7).  The  need  of  the 
prayer  is  indicated  in  verse  eight.  The 
enemies  referred  to  are  then  described 
(v.  9),  and  their  judgment  committed 
into  God's  hands  who  defends  the 
righteous  (vv.  11,  12).  "Nehiloth," 
meants  flutes  or  wind  instruments. 

Psalm  6 

Represents  David  in  deeper  distress 
of  soul  than  we  have  found  him  hith- 
erto. Conviction  of  sin  is  upon  him. 
Those  who  have  studied  2  Samuel  will 
not  need  to  be  reminded  of  occasions 
for  this  experience,  though  the  con- 
nection with  Bathsheba  will  first  sug- 
gest itself.  He  feels  the  justness  of 
the  divine  rebuke  (v.  i),  but  pleads  for 
mercy  (v.  2).  The  time  of  spiritual 
darkness  has  been  long  extended  (vv. 
3,  4).  Will  it  end  in  death  (v.  5)  ?  He 
is  heartbroken  (vv.  6,  7).  Enemies  are 
rejoicing  in  his  sorrow,  but  their  glee 
is  short-lived  (w.  7,  8).  Light  breaks, 
the  morning  dawn,  tears  are  wiped 
away,  for  the  Lord  hath  heard  him ! 
Eegone,  mine  enemies,  be  ashamed  and 
turn  back   (vv.  9,   10)  ! 

Verse  five  need  not  be  interpreted  as 
expressing  doubt  of  a  future  state,  but 
may  be  simply  a  contrast  between 
this  scene  of  life  and  the  unseen  world 
of  the  dead  symbolized  by  the  "grave" 
(Heb.  "sheol").  "Sheminith"  means 
the  "eighth,"  and  perhaps  this  was  a 
Psalm  for  the  eighth  key,  or  the  bass 
of  the  stringed  instruments. 

Questions. 

1.  Memorize   Psalm    i. 

2.  What  is  an  appropriate  theme  for 
it? 

3.  State  the  two-fold  application  of 
Psalm  2. 

4.  Will  the  millennium  represent 
only  peace  and  cheerful  obedience  to 
God  and  His  Son? 

5.  Did  you  re-read  2   Samuel   15? 

6.  On  what  ground  might  God  have 
forsaken  David  according  to  Psalm  3  ? 

7.  What  may  "Selah"  mean? 

8.  What  great  Gospel  doctrine  finds 
illustration  in  the   Psalms  of  David? 

Q.  Define  "Neginoth"  and  "Nehi- 
loth." 

10.  What  is  the  Hebrew  for  "grave"? 


PSALMS    7-10 

The  length  of  our  lessons  in  this 
book  are  determined  rather  arbitrarily 
by  the  length  of  the  different  Psalms, 
or  the  special  interest  found  in  them. 
We  have  in  mind  weekly  classes  wish- 
ing to  study  the  whole  Bible  in  a  con- 
nected way,  and  yet  avoid  tediousness 
in  the  process.  The  six  Psalms  in- 
cluded in  the  last  lesson  might  easily 
be  read  by  the  class  in  a  week  ;  and  on 
the  Lord's  Day,  the  teacher  with  the 
assistance  of  the  questions,  would  have 
little  difficulty  in  fastening  the  facts 
and  their  application  on  their  minds  in 
a  way  both  interesting  and  profitable. 

At  the  same  time  the  average  per- 
son, independent  of  any  class  prepara- 
tion, reading  a  Psalm  a  day  for  private 
meditation,  will  probably  find  the  brief 
comments  and  questions  upon  it  as 
much  as  he  will  be  able  to  assimilate. 
Psalm  7. 

We  commence  this  new  lesson  with 
this  Psalm  because  it  offers  a  point 
of  beginning  in  the  title.  This,  how- 
ever, is  rather  obscure  since  it  is  not 
clear  who  may  be  meant  by  "Cush." 
The  margin  of  the  King  James  Ver- 
sion identifies  him  with  "Shimei"  of 
2  Samuel  16:5-14,  which  story  it 
would  be  well  to  peruse  again,  al- 
though there  are  several  incidents  in 
Saul's  persecution  of  David  which 
would  fit  about  as  well.  The  word 
"Shiggaion"  in  the  title  means  "a 
plaintive  song  or  elegy." 

David  is  persecuted  (vv.  i,  2),  and 
charged  with  wrong-doing  to  one  at 
peace  with  him  (vv.  3,  4).  The  charge 
is  so  false  that  he  can  safely  offer  the 
challenge  in  verse  five.  Jehovah  is 
appealed  to,  and  asked  to  sit  in  judg- 
ment on  this  matter :  "Return,  Thou 
on  high"  (v.  7).  "My  righteousness" 
(vv.  8-10)  means  his  innocence  of  this 
particular  charge.  A  warning  is  ut- 
tered against  the  wicked  (vv.  11-13), 
whose  folly  is  described  in  serious  wit 
(vv.  14-16).  David's  experience  illus- 
trates these  concluding  verses  more 
than  once. 

Psalm  8. 

If  the  whole  book  of  Psalms  be  con- 
sidered a  mountain  range  of  poetic 
prophecy,  then  this  is  one  of  the  high- 
est peaks.  Observe  in  the  margin  how 
frequently  it  is  quoted  in  the  New  Tes- 
tament, and  applied  to  Jesus  Christ. 
Read   Hebrews   2  :  5-9   especially. 

"O  LORD,  our  Lord,"  gves  better 
sense  as  "O  Jehovah,  our  Lord."  His 
glory  is  in  the  Heavens  as  we  see  in 
verse  three,  and  yet  it  is  "above  the 
heavens,"  both  in  kind  and  in  degree. 
So  great  is  His  glory  that  He  uses  "the 


9-13 


PSALMS 


219 


weak  things  of  the  world  to  confound 
the  things  which  are  mighty."  (Com- 
pare V.  2  with  Matt.  11:25;  21:15, 
16,  and  I  Cor.  i  :  zj). 

Verses  4-8  find  a  partial  fulfilment 
in  man  as  created  in  the  first  Adam, 
but  their  complete  fulfilment  is  seen 
only  in  redeemed  and  regenerated  man 
in  the  Second  Adam.  I'he  passage  in 
Hebrews  shows  this,  and  particularly 
alongside    of    i    Corinthians    15:22-28. 

"Upon  Gittith"  is  "set  to  the  Git- 
tith"  (R.  v.),  which,  some  think, 
means  a  tune  of  a  joyous  character. 

Psalm  9 

Is  one  of  the  cursing  or  imprecatory 
Psalms  which,  as  stated  in  the  intro- 
ductory lesson,  find  their  key  in  the 
millennial  age  and  the  events  intro- 
ductory thereto. 

It  opens  with  rejoicing  (vv.  i,  2). 
This  rejoicing  is  for  victory  over  ene- 
mies (v.  3),  but  they  are  God's  enemies 
rather  than  the  psalmist's.  It  is  His 
coming  (presence)  that  has  overcome 
them.  Moreover,  they  are  nations 
rather  than  individuals.  ("Heathen" 
in  verse  five,  is  "nations"  in  the  R.  V.) 
Their  cities  are  destroyed   (v.  6). 

At  the  same  time  the  Lord  is  seen 
sitting  as  King  (v.  7,  R.  V.),  judging 
the  world  in  righteovisness,  comforting 
the  oppressed,  dwelling  in  Zion  (vv.  9- 
12).  All  these  are  millennial  figures. 
Israel  is  lifted  from  the  gates  of  death 
(v.  13),  and  the  great  tribulation  is 
over.  She  is  praising  God  in  Zion  for 
the  deliverance  from  the  Gentile  na- 
tions which  are  sunk  in  the  pit  they 
had  digged  for  her  (vv.  13-16).  And 
so  on  to  the  end  of  the  Jt^salm. 

"Muth-labben"  may  refer  like  "Git- 
tith" to  the  name  or  character  of  the 
tune. 

Psalm  10 

Seems  allied  in  thought  with  that 
preceding,  and  the  two  may  have  been 
one,  originally.  The  psalmist  is  not  re- 
ferring to  personal  experiences,  but  to 
those  which  are  more  general.  It 
seems  as  though  the  poor  and  op- 
pressed of  the  nation  and  the  whole 
world  were  uttering  their  complaint 
through  him. 

Because  God  seems  far  away,  the 
wicked  are  flourishing  (vv.  i,  2).  It 
would  not  be  out  of  place  to  conceive 
of  the  wicked  in  this  Psalm  as  per- 
sonified in  the  Antichrist  at  the  end  of 
this  age,  when,  as  we  shall  learn  later, 
he  will  be  persecuting  Israel  as  God's 
witness  in  the  earth.  This  is  not  to 
say  that,  in  no  sense,  the  Psalm  is 
applicable  to  an  earlier  period  in  the 
history  of  that  people,  but  that  in  its 
fuller  sense,  it  is  for  the  time  to  come. 


The  wicked  one  is  described  as 
boastful,  covetous,  proud,  atheistic, 
self-opinionated,  bold,  deceitful,  op- 
pressive, and  cunning  (vv.  3-1 1,  R.  V.). 
The  "poor"  means,  as  is  customary  in 
the  Psalms,  "the  poor  in  spirit,"  de- 
scribed by  Jesus  in  the  Sermon  on  the 
Mount.  They  are  sad  and  sorrowful 
sufferers  for  righteousness'  sake,  even 
though  they  may  be  rich  in  this  world's 
goods.  "Meek"  would  be  a  better  word 
to  describe  them  than  "poor." 

The  description  of  the  wicked  op- 
pressor is  followed  by  the  usual  appeal 
to  God  (vv.  12-15),  who  is  represented 
as  reigning  over  the  millennial  earth, 
punishing  the  wicked,  establishing  the 
meek,  and  judging  the  oppressed 
against  "the  man  of  the  earth"  who, 
as  has  been  said,  may  well  be  taken  for 
the  Antichrist. 

Questions. 

1.  What  is  the  title  or  inscription  of 
Psalm  7  ? 

2.  What  is  the  meaning  of  "Shig- 
gaion"   and   "Gittith"? 

3.  Have  you  read  i  Corinthians  15  : 
22-28  and  Hebrews  2  :  5-9  ? 

4.  What  is  the  key  to  the  impreca- 
tory   Psalms? 

5.  To  what  period  does  Psalm  10 
seem  to  apply? 

6.  Who  are  usually  meant  by  the 
"poor"  in  these   Psalms? 

7.  What  title  is  given  to  the  wicked 
one  in  Psalm  10  ? 

PSALMS  11-17 
Psalm  II. 

A  song  of  trust.  The  declaration  of 
verse  one,  "In  the  Lord  put  I  my 
trust,"  is  buttressed  by  the  reason  in 
verse  seven,  while  all  between  is  de- 
scriptive of  the  condition  in  which 
David  finds  hmself.  Urged  to  flee 
from  his  enemies  (v.  i),  he  shows  the 
futility  of  the  attempt  (v._  2).  The 
moral  foundations  are  being  under- 
mined (v.  3),  and  only  Jehovah  is 
able  to  discriminate  and  judge  (vv.  4- 
6). 
Psalm  12. 

The  evil  speaker.  The  close  relation 
between  this  and  the  preceding  Psalm 
is  easily  discovered.  David's  enemy  is 
the  deceitful  flatterer  (vv.  i,  2).  But 
his  judgment  is  of  the  Lord  (vv.  3-5), 
the  sincerity  of  whose  utterances  are 
in  contrast  with  those  of  the  enemy 
(vv.  6-8). 

Psalm  13. 

Sorrow.  The  Lord  seems  long  in 
coming  to  His  servant's  relief  from 
the  slanderers  in  the  Psalms  preceding 
(vv.    I,   2).     Will   He  never  come    (vv. 


220 


PSALMS 


14-19 


3,    4)  ?      Yea,    He    cometh    soon,    and 
faith  and  hope  rejoice   (vv.  5,  6). 

Psalm  14. 

The  whole  world  corrupt.  All  sin- 
ners are  fools  (v.  i)  because  they 
think  and  act  contrary  to  right  reason 
First,  they  think  wrong  ("in  his  heart," 
Gen.  6:12),  and  then  soon  they  act 
wrong  (Prov.  23:7).  This  is  true  of 
the  world  generally  (vv.  2-4).  "Eat  up 
My  People"  is  a  phrase  denoting  the 
"beastly  fury"  of  the  Gentile  enemies 
of  Israel.  Verses  5  and  6  show  their 
indifference  rather  than  their  igno- 
rance of  God.  If  the  closing  verse 
seems  to  refer  to  the  period  of  the 
Babylonian  captivity  and  therefore 
raises  a  question  as  to  the  Davidic 
authorship  (see  title),  we  should  re- 
member that  the  language  is  typical 
of  any  great  evil,  and  that  David 
may  be  speaking  as  in  other  in- 
stances, in  the  prophetic  sense.  In 
that  case  the  Psalm  takes  on  a  millen- 
nial aspect. 

Psalm  15. 

Holiness  and  its  reward.  Here  a 
question  is  asked,  verse  one,  which 
finds  its  answer  in  the  verses  follow- 
ing, the  whole  dialogue  being  summed 
up  in  the  last  sentence.  To  abide  in 
God's  tabernacle,  etc.,  is  to  hold  fel- 
lowship with  God  and  enjoy  the  bless- 
ings incident  thereto.  These  are  for 
the  man  whose  conduct  is  right,  who 
is  truthful,  sincere,  separate  from  the 
ungodly,  and  uninfluenced  by  covetous- 
ness  and  bribery. 

Psalm  16, 

Sometimes  called  "The  Psalm  of  the 
Resurrection,"  is  one  of  the  great  Mes- 
sianic Psalms  (see  introductory  les- 
son). While  it  is  interesting  to  con- 
sider David  as  uttering  the  prayer,  for 
it  is  a  prayer,  how  much  more  so  to 
think  of  Christ !  On  some  mountain 
side,  in  the  night's  darkness,  He  may 
have  poured  out  these  petitions  and 
praises.  (For  its  Messianic  applica- 
tion compare  verses  8-1 1  with  Acts  2: 
25-31,  and  13  :  35).  Observe  the 
spirit  of  confidence  (v.  i),  loyalty  to 
God  (v.  2),  love  toward  the  saints  (v. 
3),  separation  from  the  world  (v.  4), 
contentment  (vv.  5,  6),  obedience  (vv, 
7,  8),  hope  (vv.  9,  10),  expectation 
(v.  11).  The  Revised  Version  throws 
light  on  the  text.  "Michtam"  means 
"A  Golden  Psalm"  (see  margin)  and 
such  it  is  in  its  preciousness  even 
above  others. 

Psalm  17 

Is  a  prayer  in  which  vindication  is 
desired.  It  makes  such  great  claims 
\hat  one  thinks  of  it  as  Messianic  also 


(vv.  1-4),  and  yet  like  Psalm  7,  the 
writer  may  have  some  specific  transac- 
tion in  mind  as  to  which  his  hands  are 
clean.  Note  the  testimony  to  the 
power  of  God's  word  (v.  4).  What  is 
asked  is  guidance  (vv.  5,  6),  and  pres- 
ervation (vv.  7,  8).  The  latter  is  de- 
sired from  the  wicked  whose  descrip- 
tion follows  as  proud  (vv.  9,  10), 
treacherous  (vv.  11,  12),  and  yet  pros- 
perous in  worldly  things  (v.  14).  This 
prosperity  is  transient  in  comparison 
with  his  own  expectation  (v.  15).  Have 
the  Revised  Version  convenient  in 
reading  these  Psalms,  for  the  interpre- 
tation it  casts  on  some  obscure  pas- 
sages. 

Questions. 

1.  What  is  the  leading  thought  of 
Psalm    II? 

2.  Against  what  class  of  enemies  are 
the  psalmist's  words  frequently  direct- 
ed? 

3.  Why  are  sinners  called  "fools"? 

4.  Which  of  the  Psalms  of  this  les- 
son are  millennial  and  messianic? 

5.  Have  you  compared  the  passages 
in  Acts? 

6.  What  does  "Michtam"  mean? 

PSALMS  18-24 
Psalm  18. 

A  song  of  victory.  It  opens  with 
ejaculatory  expressions  of  triumph  for 
deliverance.  All  nature  is  described  as 
convulsed  when  the  Almighty  presses 
to  the  rescue.  The  next  division  is 
meditation  on  the  principles  involved, 
the  whole  closing  with  a  further  out- 
burst of  triumph  and  confidence.  2 
Samuel  22  is  a  copy  of  this  ode  saving 
a  few  variations,  and  the  student  is 
referred  to  our  treatment  of  it  at  that 
place. 

Psalm  ig. 

God's  revelation  in  the  world  and  in 
the  Word.  We  have  a  contrast  be- 
tween these  two  in  this  Psalm.  In 
verses  one  to  six  there  is  the  general 
revelation  of  the  heavens,  "wordless 
but  extending  their  sphere  over  the 
whole  earth,"  which  then  specializes 
to  the  sun  as  the  chief  figure  of  it  all. 
But  in  7-14,  the  law  is  celebrated, 
whose  function  is  to  warn  against  sin, 
and  by  conformity  to  which  only  can 
our  thought  and  conduct  become  ac- 
ceptable to  God. 

Observe  the  literary  beauty  as  well 
as  the  spiritual  teaching  in  the  descrip- 
tion of  the  law — six  names,  six  epithets 
and  six  effects.  The  clearer  our  appre- 
hension of  the  law,  so  the  Psalm 
teaches,  the  clearer  is  our  view  of  sin, 
and  the  more  evident  that  grace  only 
can  cleanse  and  keep  us  from  it. 


20-25 


PSALMS 


221 


Psalms  20  and  21 

Are  coupled  in  The  Modern  Reader's 
Bible,  and  called  "An  Antiphonal  War 
Anthem."  fhe  first  gives  the  prayers 
of  the  king  and  the  people  before  the 
battle,  and  the  second  the  thanksgiv- 
ing after  the  victory. 

As  to  the  first,  we  hear  the  people 
(vv.  1-5),  the  king  (v.  6),  and  then  the 
people  to  the  end.  As  to  the  second,  the 
king  is  first  (vv.  1-7),  and  then  the 
people  to  the  end.  While  this  may  be 
the  historical  setting  of  these  Psalms, 
yet  we  are  at  liberty  to  apply  their 
utterances  in  the  spiritual  scene  to  the 
experiences  of  believers  in  the  Chris- 
tian Church. 
Psalm  22. 

The  Psalm  of  the  Cross.  Is  this  one 
of  the  great  Messianic  Psalms?  Christ 
vittered  the  first  verse  on  the  cross 
(Matt.  27:46),  and  there  is  reason  to 
think  the  words  of  the  last  were  also 
heard.  "He  hath  done  it"  (R.  V.),  in 
the  Hebrew,  corresponds  closely  to, 
"It  is  finished"  (John  19:30).  If  this 
were  so,  may  we  suppose  that  the  vvhole 
Psalm  was  the  language  of  the  divine 
sufferer  as  He  bare  our  sins  on  the 
cross  ? 

There  are  three  strophes,  or  great 
poetical  divisions,  each  associated  with 
the  phrase,  "Far  from  me."  The  first 
covers  verses  i  to  10,  the  second  1 1  to 
18,  the  third  19  to  31.  In  the  first,  we 
have  a  cry  of  distress  (vv.  i,  2),  an 
expression  of  confidence  (vv.  3-5),  a 
description  of  the  enemies  (vv.  6-8), 
and  a  second  expression  of  confidence 
(vv.  9-10).  In  the  second,  we  have  two 
descriptions,  the  surrounding  enemies 
(vv.  11-13),  and  the  sufferer's  ex- 
periences (vv.  14-18).  In  the  third 
the  whole  tone  is  changed  to  a  note  of 
victory  (vv.  19-21),  a  testimony  of 
praise  (vv.  22-26),  and  a  prophecy  of 
resurrection  glory  (vv.  27-31). 

The  Psalm  gives  a  graphic  picture  of 
death  by  crucifixion  with  circumstances 
precisely  fulfilled  at  Calvary.  As  that 
form  of  death  penalty  was  Roman  rath- 
er than  Jewish,  we  agree  with  the  Sco- 
field  Reference  Bible  that  the  "proof  of 
inspiration  is  irresistible."  At  verse  22 
the  Psalm  breaks  from  crucifixion  to 
resurrection    (compare  John   20:17). 

Psalm  23. 

The  Shepherd  Psalm  is  such  a  favor- 
ite with  all  as  to  make  an  attempted 
exposition  almost  an  offence.  Did 
David  compose  it  as  a  youth  tending 
his  father's  sheep?  If  not,  it  must 
have  been  when  occupied  in  reminis- 
cences of  those  early  days. 

Note  the  possessive,  "my  shepherd," 
and  the  future,  "shall  not  want."     Be- 


cause  the   Lord    is   my    Shepherd    I   am 
Feeding  on  the  Word — "pastures" 
Fellowshipping  the  Spirit — "waters* 
Being    renewed — "restoreth" 
Surrendered   in   will — "leadeth" 
Trusting  the  promises — "fear  no  evil" 
Enjoying    security — "a    table" 
Doing  service — "runneth   over" 
Possessing    hope — "forever." 

Psalm  24 

Is  frequently  defined  as  the  Ascen- 
sion Psalm.  The  Scofield  Bible  speaks 
of  these  last  three  Psalms,  however,  22 
2:i  and  24,  as  a  trilogy.  In  the  first, 
the  good  Shepherd  gives  His  life  for 
the  sheep  (John  10:  11),  in  the  second, 
the  great  Shepherd  "brought  again 
from  the  dead  through  the  blood  of  the 
everlasting  covenant,"  tenderly  cares 
for  His  sheep  (Heb.  13  :  20),  and  in 
the  last,  the  chief  Shepherd  appears  as 
king  of  glory  to  own  and  reward  the 
sheep  (i   Pet.  5:4). 

From  this  point  of  view  the  order  is : 
(a),  the  declaration  of  title,  "The  earth 
is  the  Lord's"  (vv._  i,  2)  ;  (b),  the 
challenge  (vv.  3-6),  it  is  a  question  of 
worthiness  and  no  one  is  worthy  but 
the  Lamb  (compare  Dan.  7:13,  14; 
Rev.  5  :  3-10)  ;  (c),  the  king  takes  the 
throne  (vv.  7-10),  (compare  Matt.  25: 
31). 

Questions. 

7.  Where  have  we  met  earlier  with 
the  contents  of  Psalm   18? 

1.  What  theme  would  you  assign  to 
Psalm    19? 

2.  Give  the  names,  epithets  and  ef- 
fects of  the  law. 

3.  What  is  the  historical  setting  of 
Psalms    20    and    21  ? 

4.  How  does  John  19:  30  suggest  the 
last  verse  of  Psalm  22? 

5.  Of  what  is  this   Psalm  a  picture? 

6.  What  proof  of  inspiration  does  it 
contain? 

7.  By  what  name  has  Psalm  24  been 
called  ? 

8.  How  may  the  last  three  Psalms 
be   classified  ? 

9.  Amplify  this  last  idea._ 

10.  From  this  point  of  view,  what  is 
the  order  of  Psalm  24? 

11.  What  may  have  been  the  histori- 
cal origin  of  the  Psalm  last  named? 

PSALMS  25-37 
Psalm  25. 

In  the  Hebrew  this  prayer  is  ar- 
ranged as  an  acrostic,  i.  e.,  the  first 
word  of  each  verse  begins  with  a  letter 
in  alphabetical  order  from  _A  to  Z. 

Hereafter  we  shall  not  give  as  much 
attention  to  every  Psalm  as  we  have 
thus  far,  but  trust  the  reader  to  do  the 
analyzing    after    the    examples    given. 


222 


PSALMS 


26-37 


The  purpose  of  the  Commentary  is  not 
so  much  textual  explanation  as  a  stimu- 
lus to  Bible  study  in  a  broader  sense, 
and  it  is  assumed  that  the  reader  has 
been  studying  the  Bible  side  by  side 
with  the  Commentary  from  the  begin- 
ning. 

The  more  difficult  Psalms,  some  of 
the  more  familiar  and  popular,  and 
those  distinctively  Messianic  and  mil- 
lennial may  be  treated  more  at  length, 
but  others  must  be  passed  over. 

In  the  present  instance  the  prayer  is 
for  defence  (vv.  1-3),  guidance  (yv.  4, 
S),  forgiveness  (vv.  6-1 1),  etc.,  inter- 
mingled with  testimony  to  the  divine 
goodness    (vv.    12-15). 

Psalm  26 

Is  another  appeal  to  God  on  the 
basis  of  avowed  integrity  and  inno- 
cence of  the  charges  of  enemies.  Note 
the  features  of  righteous  character  of 
which  the  psalmist  speaks,  as  well  as 
the  description  of  his  enemies.  The 
Modern  Reader's  Bible  names  thita 
Psalm,  "Searchings  of  heart  before 
worship." 
Psalm  27- 

Is  called  by  the  volume  named  above 
"An  Anthem  of  Deliverance,"  and 
throughout  it  exhibits  confidence,  hope 
and  joy,  in  God's  worship,  with  prayer 
for  help  and  guidance  in  danger.  The 
secret  of  the  psalmist's  confidence  is 
given  in  verse  four  as  his  delight  in 
divine  fellowship  expressed  in  worship- 
ing in  God's  tabernacle.  God  will  pro- 
tect and  deliver  him  (vv.  5,  6).  He 
will  be  more  to  him  than  earthly  par- 
ents (v.  10).  All  he  craves  is  guid- 
ance (v.  11).  He  concludes  with  coun- 
sel to  others  in  a  like  case  (vv.  13, 
14)- 
Psalm  29. 

"The  Song  of  the  Thunderstorm," 
encourages  confidence  in  God  by  the 
celebration  of  His  power  in  His^  do- 
minion over  the  natural  world.  "Dis- 
covereth  the  forests"  (v.  9)  means 
"stripping  them  bare."  In  the  midst 
of  this  sublimity  God's  worshipers  cry, 
"Glory!"  (R.  V.) 
Psalm  30 

States   its    occasion    in    the   title,    the 
reference  being  to   David's   own   house 
or  palace  (compare  Deut.  20  :s)  ;  2  Sam. 
S:ii;    7:2). 
Psalm  31 

Is  a  cry  of  one  in  distress,  which 
some  have  referred  to  as  the  period 
of  David's  persecution  by  Saul  at 
KeUah.  Read  i  Samuel  23:1-15,  and 
then  note  in  the  Psalm,  verses  4,  8, 
10-15,    20-22. 


Psalm  32, 

Reads  like  "David's  Spiritual  Biogra- 
phy." It  is  thought  to  have  been  writ- 
ten after  his  sin  with  Bathsheba  (2 
Sam.  II,  12).  He  has  been  brought  to 
repentance  for  that  sin  and  forgiven 
(Psalm  51),  and  now  is  praising  God 
for  that  forgiveness,  and  telling  what 
led  up  to  it.  It  opens  with  a  general 
declaration  of  his  blessedness  and  why 
(vv.  I,  2).  This  is  followed  by  his 
experience  before  forgiveness  and 
when  he  was  undergoing  conviction  of 
sin  (vv.  3,  4).  Confession  brought  for- 
giveness (v.  s).  Let  others  act  simi- 
larly in  the  same  circumstances  (v.  6). 
See  what  God  is  to  him  now  (v.  7). 
The  Psalm  takes  the  form  of  a  dia- 
logue at  this  point,  and  God  speaks  at 
verses  eight  and  nine,  which  should  be 
read  in  the  Revised  Version.  The 
whole  concludes  with  a  warning  and 
exhortation  (vv.  10,  11). 

Psalm  33 

Is  one  of  praise.  It  opens  with  a 
general  chorus  (vv.  1-3).  This  is  fol- 
lowed by  a  semi-chorus  (vv.  4-1 1),  a 
second  semi-chorus  (vv.  12-19),  and  a 
final  chorus  (vv.  20-22).  To  follow 
this  division  suggested  by  the  Modern 
Reader's  Bible,  is  to  obtain  a  good 
idea  of  the  several  subjects. 

Psalm  34 

Has  its  occasion  indicated  in  the 
title  which  refers  to  i  Samuel  21:13. 
The  name  there  is  Achish,  but  some 
think  Abimelech  was  the  general  name 
given  the  sovereigns  of  Gath  at  that 
time  (Gen.  20:2).  This  is  also  an 
acrostic,  and  from  a  mvisical  point  of 
view  consists  of  an  introduction  (vv. 
I,  2),  solos  and  choruses.  For  one  solo, 
see  verses  3-6,  and  for  another   11-14. 

Psalm  35 

May  be  read  in  connection  with  i 
Samuel  24,  which  some  regard  as  its 
occasion.  A  comparison  of  that  chap- 
ter will  throw  light  on  the  meaning  of 
several  of  its  expressions. 

Psalm  37 

Is  one  of  the  most  popular  of  the 
Psalms  of  trust  and  confidence,  whose 
contents  are  illustrated  in  David's  per- 
sonal history.  It  is  an  acrostic,  which 
requires  little  in  the  way  of  explana- 
tion to  any  heart  who  really  knows 
God  through  Jesus  Christ.  The  theme 
is  the  prosperity  of  the  wicked  with 
counsel  as  to  how  the  child  of  God 
should   act  in  regard  to  it. 

Questions. 

1.  What  is  an  acrostic  Psalm? 

2.  What  earlier  Psalm  is  suggested 
by  the  theme  of  Psalm  26? 


38-45 


PSALMS 


223 


3.  Point  out  the  poetic  descriptions 
of  a  thunder-storm  in  Psahn  29. 

4.  What  experience  is  Psahn  31 
thought  to  describe? 

5.  Have  you  again  read  i  Samuel 
23  :  i-is? 

6.  Give  a  title  of  Psahn  32,  and  a 
reason   for  it. 

7.  What  idea  is  conveyed  by  "semi- 
chorus"  ? 

8.  Memorize  Psahn  zi  '■  i-9» 

PSALMS  38-51 
Psalm  38 

Is  an  appeal  to  God  from  chastise- 
ment because  of  iniquity  (vv.  1-4).  The 
mental  anguish  is  described  in  figures 
of  physical  disease,  and  yet  it  is  not 
impossible  that  such  disease  may  have 
been  part  of  the  chastisement  (vv.  5-8). 
The  desertion  of  friends  and  the  oppo- 
sition of  enemies  also  entered  into  it 
(vv.  10-17).  There  are  verses  suscepti- 
ble of  an  application  to  Christ,  but 
others  would  prevent  its  application  as 
a  whole  to  Him. 
Psalm  40 

Is  Messianic  (cf.  Hebrews  10 :  5  and 
the  following  verses).  To  quote  the 
Scofield  Bible:  "It  opens  with  the  joy 
of  Christ  in  resurrection  (vv.  i,  2). 
Verses  3  to  5  give  His  resurrection  tes- 
timony. The  others  are  retrospective." 
"Mine  iniquities"  (v.  12)  may  mean 
"penal  afflictions."  This  meaning  is  com- 
mon (Psalm  31:11;  38  :  4)  ;  (cf.  Gen. 
4:13;  Gen.  19:15;  I  Sam.  28:10; 
also  2  Sam.  16  :  12  ;  Job  19  :  29  ;  Isaiah 
5:18;  53:11).  It  is  also  favoured  by 
the  clause  "taken  hold  of  me,"  which 
can  be  said  appropriately  of  sufferings, 
but  not  of  sins  (cf.  Job  27  :  20  ;  Psalm 
69  :  24).  Thus,  the  dilificulties,  in  refer- 
ring this  Psalm  to  Christ,  are  removed. 

The  language  of  verses  14  and  15  is 
not  imprecatory,  but  a  confident  expec- 
tation (Psalm  5  :  11).  though  the  former 
sense  is  not  inconsistent  with  Christ's 
prayer  for  His  murderers,  as  their  con- 
fusion and  shame  might  be  to  prepare 
them  for  seeking  forgiveness  (cf.  Acts 
2-  37). 
Psalm  41 

Closes  "Book  i"  of  the  Psalms  (see 
introductory  lesson).  It  celebrates  the 
blessedness  of  compassionating  the  poor 
(vv.  1-3)  which  the  psalmist_  contrasts 
with  the  treatment  he  received  both 
from  avowed  enemies  and  professed 
friends. 

Psalms  42  and  43 

Afford  a  good  opportunity  to  sfjeak  of 
Hebrew  poetry  as  illustrated  in  the 
Psalms.  The  rhythm  of  Hebrew  poetry 
is  not  in  the  sound  but  in  the  recur- 
rence  of  the   thought.     "Thought  may 


be  rhythmic  as  well  as  sound,  and  the 
full  meaning  of  Scripture  is  not  grasped 
by  one  who  does  not  feel  how  thoughts 
can  be  emphasized  by  being  differently 
re-stated."  In  this  we  see  the  wisdom 
of  God  as  applied  to  the  Scripture,  for 
the  poetry  of  the  Bible  can  be  translated 
into  any  tongue  without  serious  loss  to 
the  thought,  while  of  other  poetry,  de- 
pending as  it  does  on  the  sound,  this  can 
not  be  said.  The  first  of  the  two 
Psalms  expresses  the  feelings  of  an  ex- 
ile from  the  altar  of  his  God,  and  the 
spirit  of  the  whole  lyric  is  summed  up 
in  its  refrain,  a  struggle  between  hope 
and  despair: 

Why  art  thou  cast  down,  O  my  soul  ? 
And  why  art  thou  disquieted  within  me? 

Hope  thou  in  God  : 
For  I  shall  yet  praise  Him, 
Who  is  the  health  of  my  countenance 

And  my  God ! 

Quoting  The  Literary  Study  of  the 
Bible  :  "This  refrain  is  found  to  unify 
into  a  single  poem  Psalms  42  and 
43  ;  and  the  whole  falls  into  "three 
strophies."  Instead  of  "three  strophies 
and  a  refrain,"  substitute  "three  verses 
and  a  chorus,"  and  we  have  a  more 
popular  idea  of  the  poetical  form  of  the 
two  Psalms. 

Psalm  44. 

The  section  of  Psalms  now  entered 
upon  introduces  "The  Sons  of  Korah," 
but  whether  they  were  written  by  them. 
Or  for  them,  as  a  class  of  the  Levitical 
singers,  is  difficult  to  say.  The  present 
Psalm  was  penned  with  reference  to  a 
national  calamity,  just  when,  or  what, 
is  not  known.  But  the  psalmist  re- 
counts past  deliverances  in  such  crises 
as  a  ground  of  confidence  and  hope 
now. 

Psalm  45 

Is  Messianic,  for  the  proof  of  which, 
see  the  marginal  references  to  the  New 
Testament.  The  divisions  are :  The 
beauty  of  the  King  (vv.  i,  2)  ;  His 
coming  in  glory  (vv.  4,  5)  ;  His  Deity 
and  the  character  of  His  reign  (vv.  6, 
7)  ;  the  Church  as  associated  with  Him 
in  His  earthly  reign  (vv.  9-13)  ;  Her 
virgin  companions  (ITie  Jewish  rem- 
nant?) (vv.  14,  15);  the  whole  con- 
cluding with  an  illusion  to  His  earthly 
fame  (vv.  16,  17). 

The  Scofield  Bible  thinks  this  Psalm 
might  be  classed  with  the  two  following, 
as  all  three  look  "forward  to  the  advent 
in  glory."  The  same  might  be  said  of 
all  down  to  and  including  Psalm  50, 
with  the  possible  exception  of  49. 

To  speak  of  Psalm  46  particularly : 
Israel  is  seen  in  great  trouble  but  firmly 
trusting  in  God  (vv.  1-5).  The  cause  is 
the  gathering  of  the  nations  against  her. 


224 


PSALMS 


47-72 


(v.  6).  But  God  is  with  her  and  over- 
comes the  nations,  visiting  them  with 
judgment  (vv.  7,  8).  Following  these 
judgments  there  is  peace  over  all  the 
earth  (vv.  9-1 1).  This  is  clearly  mil- 
lennial in  its  ultimate  application. 

Psalm  47 

Is  of  the  same  character.  Psalm  52 
also  can  hardly  be  read  by  anyone  fa- 
miliar with  the  later  revelations  of  the 
Bible  concerning  the  Antichrist  without 
thinking  of  that  arch-despot.  He  is 
overcome  by  the  Lord  (v.  5),  and  ex- 
alted over  by  the  righteous  (w.  6,  7), 
whose  trust  in  the  mercy  of  God  has 
not  been  in  vain  (w.  8,  9). 
Psalm  51 

Is  historical  again,  and  grounded  on 
the  sad  event  in  David's  life  dwelt 
upon  in  Second  Samuel.  The  Scofield 
Bible  characterizes  it  in  its  successive 
steps  as  "The  mould  of  the  experience 
of  a  sinning  saint,  who  comes  back  to 
full  communion  and  service."  (i)  Sin 
is  judged  before  God,  verses  1-6;  (2) 
forgiveness  and  cleansing  are  secured 
through  the  blood,  verses  7-19;  (3) 
the  restored  one  is  now  filled  with  the 
Holy  Spirit  for  joy,  power,  service  and 
worship,  verses  11-17;  and  is  at  last 
seen  in  fellowship  with  God,  not  about 
self,  but  Zion  (vv.  18,  19).  "Person- 
ally, while  it  was  David's  pathway  to 
restored  communion,  dispensationally, 
it  will  be  that  of  returning  Israel  at 
the  end  of  this  age  (Deut.  30:  i-io). 

The  other  Psalms  in  this  lesson  give 
their  historical  setting  in  their  titles, 
and  the  student  of  those  preceding  will 
interpret   them   with    little   difficulty. 

Questions. 

1.  What  verses  of  Psalm  _  38  would 
seem  to  prevent  its  Messianic  applica- 
tion entire? 

2.  What  Messianic  Psalms  are  noted 
in  this  lesson? 

3.  In  what  does  the  rhythm  of  He- 
brew poetry  consist? 

4.  What  advantage  does  this  give  the 
poetry  of  Scripture  ? 

5.  Repeat  the  "chorus"  of  Psalms  42 
and  43. 

6.  Which  Psalms  of  this  lesson  look 
forward  to  the  millennial  age? 

7.  On  what  historical  event  is  Psalm 
51   grounded? 

8.  What  dispensational  application  is 
possible  in  its  case? 

PSALMS  67-78 

The  first  half  dozen  of  these  Psalms 
form  a  group  millennial  and  Messianic. 
The  first  is  millennial.  It  is  Israel  who 
speaks,  and  the  Psalm  cannot  be  appre- 
ciated except  as  the  word  "us"  in  verse 
I   is  so  applied.     When  God  has  mercy 


upon  and  blesses  Israel  in  the  latter 
days,  His  way  will  begin  to  be  known 
upon  earth,  and  His  saving  health  unto 
all  nations  (v.  2).  In  other  words,  the 
present  age  is  one  of  out-gathering,  but 
the  age  to  come  (millennial)  will  be 
one  of  in-gathering.  God  is  now  call- 
ing out  a  people  for  His  Name  from 
all  the  nations  to  form  the  Church,  the 
body  of  Christ ;  but  then  He  will  be 
gathering  all  the  nations  to  Him  through 
the  witness  and  ministry  of  Israel. 
This  is  the  age  of  the  evangelism  of 
the  nations,  that  the  age  of  their  con- 
version. 

Why  will  the  people  be  praising  God 
in  that  day?  Let  verse  4  answer.  It 
will,  however,  not  only  be  a  day  of 
righteous  governing,  but  one  of  great 
material  prosperity  (v.  6).  The  cause 
of  it  all  is  again  expressed  (v.  7). 

The  Scofield  Bible  teaches  that  Psalm 
68,  which  some  think  to  have  been 
composed  at  the  bringing  up  of  the  ark, 
is  from  the  prophetic  view,  entirely  per 
vaded  by  the  joy  of  Israel  in  the  King- 
dom, but  a  strict  order  of  events  begins 
with  verse  18  which  in  Ephesians  4:7- 
16  is  quoted  of  Christ's  ascension  min- 
istry. Verses  21-23  refer  to  the  re- 
gathering  of  Israel  and  the  destruc- 
tion of  the  Anti-christ  and  his  armies, 
while  verses  24-35  describe  the  uni- 
versal Kingdom  blessing. 

Psalm  69 

Is  Messianic  as  judged  by  the  New 
Testament  quotations  indicated^  in  the 
margin.  It  is  the  Psalm  of  Christ's  hu- 
miliation and  rejection  (vv.  4,  7,  8,  10- 
12).  Verses  14-20  point  to  Gethsem- 
ane,  and  verse  21  to  the  cross.  The  im- 
precatory verses  22-28,  may  refer  to 
the  present  judicial  blindness  of  Israel, 
verse  25  having  special  reference  to 
Judas  (Acts  I  :  20),  who  is  typical  of 
his  generation  which  shared  his  guilt. 

Psalm  72 

Is  also  Messianic.  Whether  composed 
by,  or  for,  Solomon  (see  title),  "a 
greater  than  Solomon  is  here."  Millen- 
nial expressions  prevail  throughout,  for 
it  is  a  Psalm  of  the  King  when  He 
comes  in  His  kingdom.  The  difference 
in  the  imagery  between  this  and  Psalm 
2  will  be  observed,  but  both  conditions 
as  thus  outlined  will  prevail  in  the  mil- 
lennial age.  That  of  Psalm  2  precedes 
that  of  this  Psalm  and  makes  this  pos- 
sible. There  is  difficulty  in  applying 
verse  15  to  Christ  as  it  speaks  of  prayer 
being  "made  for  himi,"  unless  we  trans- 
late "for"  by  "to"  as  some  have  ven- 
tured to  do,  although  without  good  au- 
thority. 

Book  2  ends  at  this  point,  the  open- 
ing of  Book  3  being  marked  by  a  num- 
ber   of    Psalms    ascribed    to    Asaph    of 


78-91 


PSALMS 


225 


whose  history  nothing  is  known,  except 
as  2  Chronicles  35  :  15  and  Ezra  2  :  41 
enlighten  us. 

The  first  of  the  Psalms  of  Asaph 
i^TZ)^  is  the  most  familiar,  and  suggests 
the  language  of  Job  and  Jeremiah  un- 
der similar  circumstances  (see  Jer.  12  : 
1-4).  The  psalmist  is  complaining  of 
the  prosperity  of  the  wicked  and  the 
affliction  of  the  righteous ;  but  as  his 
eye  of  faith  is  opened  to  the  sudden 
and  fearful  ruin  of  the  former  his  mis- 
givings are  removed  ;  and  in  the  reas- 
surance of  his  heart  he  chides  himself 
for  his  folly  and  praises  God's  love. 

The  opening  verse  is  the  conclusion 
at  which  he  arrives  at  the  close,  al- 
though it  is  stated  first.  He  had  nearly 
fallen  into  infidelity  (v.  2),  the  reasons 
for  which  are  stated  (w.  3-12).  It 
seemed  as  if  there  were  no  use  in  being 
good  (w.  13,  14).  He  wisely  kept  his 
complainings  to  himself  however  (v. 
15)  ;  and  when  he  came  to  know  God 
better,  which  is  the  meaning  of  verse 
16,  he  understood  the  enigma  (vv.  18- 
20).  His  confession  of  the  sin  of  un- 
belief follows  (w.  21,  22),  and  then 
the  renewal  of  his  faith  and  confidence 
to  the  end. 

Some  think  Psalms  75  and  76  belong 
together,  the  one  anticipating  what  the 
other  commemorates,  viz.,  the  divine 
deliverance  of  Israel  from  their  ene- 
mies on  some  signal  occasion.  Possi- 
bly 2  Kings  19:  35  and  Isaiah  Z7  throw 
light  upon  them. 

Psalm  78 

Is  applied  by  some,  to  the  removal  of 
the  sanctuary  from  Shiloh  in  the  tribe 
of  Ephraim  to  Zion,  of  Judah  ;  and  con- 
sequently, the  transfer  of  eminence 
from  the  former  to  the  latter  tribe. 
Though  this  transfer  was  God's  purpose 
from  the  beginning,  yet  the  psalmist 
shows  it  to  have  been  a  divine  judg- 
ment on  Ephraim  under  whose  leader- 
ship the  people  had  shown  the  sinful 
and  rebellious  character  that  had  dis- 
tinguished their  ancestors  in  Egypt. 
Read  in  this  light,  the  Psalm  becomes 
doubly  interesting  and  instructive. 

Questions. 

1.  How  would  you  characterize  sev- 
eral of  the  Psalms  of  this  lesson? 

2.  How  is  Psalm  67  tO'  be  inter- 
preted ? 

3.  On  the  question  of  salvation  how 
may  this  age  be  compared  with  the  one 
to  follow? 

4  When,  presumably,  was  Psalm  68 
composed  ? 

5.  What  is  its  prophetic  application? 

6.  Have  you   read   Ephesians  4  ? 

7.  Ho>y  is  Psalm  69  characterized? 

8.  Which  of  the  disciples  is  referred 
to  prophetically  in  this  Psalm? 


9.  Which  is  the  great  Messianic 
Psalm   of  the  lesson? 

10.  What  is  the  theme  of  Psalm  73? 

PSAJLMS  79-108 

The  first  Psalm  in  this  lesson  sug- 
gests Psalm  74  on  which  we  did  not 
dwell,  but  both  of  which  depict  the 
desolations  of  Judah  by  the  Babylonians 
(cf.  Jer.  52:12-24),  On  this  supposi- 
tion their  date  would  be  that  of  the 
captivity,  and  their  author  a  later  Asaph 
than  the  Asaph  mentioned  in  David's 
time. 

Psalm  80 

Has  captivity  features  also,  and  some 
would  say  it  relates  to  the  ten  tribes, 
as  the  preceding  Psalm  does  to  Judah, 
The  next  several  Psalms  are  much  alike 
in  this  respect  and  may  easily  be  inter- 
preted from  that  point  of  view. 
Psalm  86, 

Attributed  to  David,  constitutes  a 
break  in  the  series,  and  is  a  prayer 
which  we  pause  to  analyze.  Observe 
the  touching  picture  in  verse  i,  a  child 
with  his  arms  round  his  father's  neck. 
Observe  the  five  requests  for  :  preserv- 
ation, joy,  instruction,  strength  and  en- 
couragement, in  verses  2,  4,  11,  16  and 
17  respectively.  Observe  the  grounds 
from  the  human  side  on  which  an  an- 
swer is  expected,  his  need,  importunity 
(margin),  trust,  relationship  to  God 
(margin),  verses  i,  3,  4  and  2,  From 
the  divine  side  he  expected  it  because 
of  God's  goodness,  greatness  and  grace, 
verses,  5,   10,   13. 

Of  the  authors  of  Psalms  88  and  89 
we  know  nothing  save  that  their  names 
are  among  David's  singers  (i  Chron.  6: 
18,33;  15:17).  There  is  little  to  show 
the  occasion  when  they  were  written, 
but  the  last-named  has  been  assigned  to 
Absalom's  rebellion.  From  that  point 
of  view  it  may  be  a  contrast  between 
the  promised  prosperity  of  David's 
throne  (2  Sam.  7),  and  what  now 
threatens  its  downfall ;  but  in  any 
event  it  is  full  of  helpfulness  in  spir- 
itual application. 

Psalms    90    and    91    (especially    the 

latter) 

Rank  with  37,  51  and  103  in  populat 
favor,  being  quoted  almost  as  frequently. 
The  first  is  a  contrast  between  man's 
frailty  and  God's  eternity,  and  the  sec- 
ond, an  outburst,  of  confidence  in  the 
presence  of  physical  peril.  Many  a  for- 
eign missionary  has  found  this  last  "a 
very  present  help  in  time  of  trouble"  I 
The  two  Psalms  are  also  capable  of  a 
dispensational  application,  the  first  re- 
ferring to  Israel's  day  of  sorrow  and 
repentance,  and  the  second  to  her  de- 
liverance and  protection  from  the  tribu- 


226 


PSALMS 


93-118 


lation  to  come.     Satan's  use  of  91  :  11, 
12,  in  the  temptation  of  our  Lord,  will 
not  be  forgotten  (Matt.  4  :  6). 
Psalms  93-100 

Were  applied  by  the  Jews  to  the  times 
of  the  Messiah,  who  had  in  mind  His 
first  advent  only ;  but  we  in  the  light 
of  subsequent  events  see  their  applica- 
tion to  His  second  advent.  In  Psalm 
93  He  is  entering  on  His  reign ;  in  94 
He  is  appealed  to  for  judgment  on  the 
evil-doers  ;  in  95  Israel  is  exhorted  to 
praise  Him,  and  warned  against  unbe- 
lief. The  substance  of  the  next  four  is 
found  in  i  Chronicles  16,  which  was 
used  by  David's  direction  at  the  dedica- 
tion of  the  tabernacle  on  Mt.  Zion, 
which  typified  the  dispensation  of  the 
Messiah, 

A  break  appears  at  Psalm  loi,  where 
David  is  once  more  named,  and  is  mak- 
ing a  vow  of  consecration  correspond- 
ing to  Psalm  15.  In  Psalm  102  he  is 
pouring  out  a  deep  complaint,  prophetic 
of  Israel's  hour  of  tribulation  and  her 
deliverance  therefrom  (vv.  13-22).  Ob- 
serve that  when  the  kingdoms  of  the 
earth  are  serving  the  Lord,  men  will 
be  declaring  His  name  in  Zion  and 
praising  Him  in  Jerusalem.  As  we 
have  seen  earlier,  that  sacred  city  will 
be  the  centre  of  things  in  the  millennial 
age. 
Psalms  103-108 

Are  all  of  praise.  In  the  first,  David 
rises  from  a  thankful  acknowledgment 
of  personal  blessings  (vv.  1-5)  to  a  cele- 
bration of  God's  attributes.  In  the  next 
God  is  praised  for  His  works  of  crea- 
tion and  providence.  In  the  next  Is- 
rael's special  reasons  for  praise  are 
enumerated,  the  thought  being  carried 
forward  into  the  two  succeding  Psalms, 
although  the  second  of  the  two  broad- 
ens out  again  into  a  celebration  of 
God's  mercy  to  all  men  in  their  various 
emergencies.  It  is  one  of  the  most 
beautiful  of  the  Psalms  and  its  struc- 
ture affords  another  good  opportunity 
to  illustrate  Hebrew  poetry. 
Questions. 

1.  To  what  period  of  Israel's  history 
may  Psalms  74  and  79  apply? 

2.  What  other  Psalms  may  here  be 
included? 

3.  Have  you  studied  Psalm  86  with 
the  aid  of  the  outline  in  the  lesson? 

4.  Memorize  Psalm  91. 

5.  To  what  period  does  the  group  93- 
100  probably  belong? 

6.  How  would  you  designate  the 
next  group? 

7.  What  is  the  refrain  of  Psalm  107? 

PSALMS  109-119 

The  first  psalm  in  this  lesson  is  one 
•f  the  imprecatory  or  cursing  psalms,  in 


the  interpretation  of  which  we  should 
keep  in  mind  the  principles  already 
stated,  (i)  that  the  writer  speaks  as  a 
prophet;  (2),  that  the  enemies  are  not 
merely  personal  to  him  but  enemies  of 
God;  (3),  that  they  are  not  individuals 
so  much  as  nations;  and  (4),  that  they 
are  considered  at  a  time  when  the  in- 
corrigible condition  has  been  reached, 
and  they  have  become  permanently  fix- 
ed in  oppositioin  to  the  Most  High.  The 
allusion  to  Judas  (v.  8),  suggests  a 
symbolical  character  for  the  whole,  and 
it  would  not  be  difficult  to  discover  un- 
der the  surface  the  lineaments  of  the 
Antichrist. 

Psalm  no. 

"The  explicit  application  of  this 
psalm  to  the  Saviour,  by  Himself 
(Matt,  22:42-45),  and  by  the  apostles 
(Acts  2:34;  I  Cor.  15:25;  Heb.  i: 
13),  and  their  frequent  reference  to  its 
language  and  purport  (Eph.  i  :  20-22  ; 
Phil.  2:9-11;  Heb.  10:12,  13),  leaves 
no  doubt  of  its  prophetic  character. 

"Not  only  was  there  nothing  in  the 
position  or  character  of  David  to  jus- 
tify a  reference  to  either,  but  the  utter 
severance  from  the  royal  office  of  all 
priestly  functions  (so  clearly  assigned 
the  subject  of  this  psalm)  positively 
forbids  such  a  reference. 

"The  psalm  celebrates  the  exaltation 
of  Christ  to  the  throne  of  an  eternal 
and  increasing  kingdom,  and  a  perpet- 
ual priesthood  (Zech.  6:13),  involving 
the  subjugation  of  His  enemies  and  the 
multiplication  of  His  subjects,  and  ren- 
dered infallibly  certain  by  the  word  and 
oath  of  Almighty  God."  [Jamieson, 
Faussett  and  Brown.] 

Psalms  III,  112 

Are  frequently  interpreted  together, 
the  first  celebrating  God's  gracious  deal- 
ings with  His  people,  and  the  second 
carrying  on  the  thought  as  an  exposi- 
tion of  its  last  verse.  Using  that  verse 
as  a  text,  the  whole  of  Psalm  112  be- 
comes illuminative  of  it. 

Psalms  113-118, 

Of  these  psalms  it  may  be  said  that 
the  Jews  used  them  on  their  great  fes- 
tivals, calling  them  the  Greater  Hallel, 
which  means  hymn.  They  contrast 
God's  majesty  with  His  condescension 
(113),  they  celebrate  His  former  care 
of  His  people  (114),  they  beseech  Him 
to  vindicate  His  glory  over  the  vanity 
of  idols  (115),  they  praise  Him  for  de- 
liverance from  peril  (116),  etc. 

The  last-named  (116),  is  a  particu- 
larly beautiful  psalm,  noting  three  dis- 
tinct experiences  of  the  Psalmist :  love 
(vv.  1-6);  rest  (vv.  7-11)  and  grati- 
tude (w.  12-19).  l,ove  because  God 
heard   him,   rest   even   when   men   are 


119-139 


PSALMS 


22T 


false    to    him,    and    gratitude    expressed 
both  with  the  lips  and  life. 
Psalm  119 

Has  several  peculiarities.  "It  is  di- 
vided into  twenty-two  parts,  or  stanzas, 
denoted  by  the  twenty-two  letters  of 
the  Hebrew  alphabet.  Each  stanza 
contains  eight  verses,  and  the  first  let- 
ter of  each  verse  gives  name  to  the 
stanza. 

Its  contents  are  mainly  praises  of 
God's  word,  exhortation  of  its  perusal, 
and  reverence  for  it ;  prayers  for  its 
proper  influence,  and  complaints  of  the 
wicked  despising  it.  There  are  but  two 
verses  (vv.  122,  132)  which  do  not  con- 
tain some  term  or  description  of  God's 
word.  These  terms  are  of  various  deri- 
vations, but  used,  for  the  most  part, 
synonymously,  though  the  variety  seems 
designed  to  express  better  the  several 
aspects  in  which  our  relations  to  the 
Word  are  presented. 

The  psalm  does  not  appear  to  have 
relation  to  any  special  occasion  of  the 
Jewish  nation,  but  was  evidently  "in- 
tended as  a  manual  of  pious  thoughts, 
especially  for  instructing  the  young, 
and  its  artificial  structure  was  probably 
to  aid  the  memory."  [Jamieson,  Faus- 
sett  and  Brown.] 

Questions. 

1.  On  what  principles  are  the  im- 
precatory psalms  to  be  interpreted  ? 

2.  What  New  Testament  character  is 
typically  referred  to  in  Psalm   109? 

3.  What  proves  the  prophetic  charac- 
ter of  Psalm  1 10  ? 

4.  What  does  that  psalm  celebrate? 

5.  What  designation  has  been  given 
to  Psalms  113  to  118,  and  when  and  by 
whom  are  they  used? 

6.  Name    six    peculiarities   of    Psalm 

"^'  PSALMS   120-134 

This  group  is  differentiated  by  the 
title  attached  to  each,  "A  Song  of  De- 
grees," or  "A  Song  of  Ascents."  The 
title  seems  derived  from  the  going  up 
of  the  people  to  Jerusalem  at  the  great 
festivals  which  came  three  times  a  year. 
(Compare  Deut.  16:16;  i  Kings  12: 
27,  28,  etc.)  ;  the  thought  being  that 
they  chanted  the  psalms  at  different 
stages  in  their  journey. 

The  pertinency  of  this  application  of 
these  psalms  is  more  apparent  in  some 
than  others.  For  example.  Psalm  121 
represents  the  pilgrim  looking  towards 
the  goal  of  his  journey,  and  inspired 
by  its  contemplation  to  apply  the 
thought  of  the  strength  of  its  hills  to 
the  care  of  God  for  His  people,  and 
especially  His  care  for  them  on  their 
journey,  by  night  or  day  (vv.  3-6).  The 
spiritual  application  is  easily  suggestive. 
Psalms  124,  126,  129  and  130,  suggest 


the  Babylonian  captivity.  Psalm  134 
represents  the  companies  arriving  at 
the  sanctuary  and  calling  on  the  priests 
to  unite  in  praising  God  on  their  be- 
half, to  which  the  priests  reply  in  the 
language  of  the  Mosaic  blessing  which 
they  only  could  pronounce  (v.  3)._ 

Of  the  whole  group  Psalm  132  is  the 
most  important  in  some  respects.  May 
Solomon  have  been  its  author?  It 
opens  with  a  declaration  of  his  father 
David's  zeal  for  the  building  of  the 
temple  (vv.  1-7).  "Ephratah"  (v.  6) 
is  another  name  for  Bethlehem  (Gen. 
48  :  7).  "The  fields  of  the  wood"  stands 
for  "Jair"  or  "Kirjath-jearim"  whence 
the  ark  was  brought  up  by  David  to 
Jerusalem.  The  psalm  next  pleads  with 
God  for  fulfilment  of  His  promises  to 
David  concerning  the  temple  (vv.  8-18). 
The  Solomonic  application  is  clear  in 
verses  10-12,  and  yet,  it  has  a  typical 
reference  to  the  Kingdom  of  our  Lord 
Jesus  Christ. 

Questions. 

1.  How  is  this  group  of  psalms  desig- 
nated? 

2.  What  is  the  probable  sense  of  that 
designation  ? 

3.  At  what  period  may  some  of  the 
group  have  been  composed? 

4.  Show  their  pertinency,  by  the 
analysis  of  one  or  more  of  the  group. 

5.  State  the  probable  history  of 
Psalm   132. 

6.  Interpret  Psalm  134. 

PSALMS  135-150 
Psalm  135 

Praises  God  for  choosing  Jacob  (w. 
1-4),  extols  His  power  in  the  natural 
world  (vv.  5-7),  and  in  the  deliverance 
of  His  people  from  Egypt  (vv.  8,  9) 
and  bringing  them  into  the  promised 
land  (vv.  10-12).  All  this  is  in  con- 
trast to  the  vanity  pf  idols  (vv.  13-18). 
Psalm  136 

Is  of  the  same  character  as  the  pre- 
ceding, but  is  notable  for  the  chorus 
attached  to  each  verse — a  chorus  with 
which  we  have  become  familiar  in 
other  psalms  (106:1;  118:1-4),  and 
which  may  have  been  used  by  the  peo- 
ple somewhat  like  the  "Amen." 
Psalm  137 

Is  plainly  identified  as  to  its  period 
and  design. 

Psalm  139 

Is  perhaps  the  most  sublime  declara- 
tion of  the  omnipresence  of  God  found 
in  the  Holy  Scriptures.  In  the  light 
of  that  attribute  the  Psalmist  is  willing 
to  submit  himself  to  the  closest  scruti- 
nizing (v.  23),  and  for  the  reason  in- 
dicated at  the  close.  Who  will  follow; 
in  his  train? 


228 


PSALMS-PKOVEKBS 


Ps.  142-Prov.  1 


We  have  now  reached  another  group 
of  David's  psalms  (138-140)  whose 
structure  and  style  are  like  some  of 
the  earlier  ones — complaint,  prayer, 
hope,  praise. 

Psalm  142 

Is  unique  in  the  historical  note  at- 
tached to  it.  The  "cave"  spoken  of 
may  have  been  Adullam  (i  Sam.  22:  i), 
or  Engedi  (i  Sam.  24:  3),  but  it  is  not 
necessary  to  believe  that  the  psalm  was 
composed  while  David  was  in  the  cave. 
It  may  have  been  written  later  when 
his  experience  in  the  cave  furnished  a 
good  illustration  of  his  present  need 
and  an  argument  for  his  relief. 

Psalms  147-150 

Are  thought  to  especially  celebrate 
the  rebuilding  of  Jerusalem,  and  corre- 
spond   to    the    conditions    in    Nehemiah 


6:16;  12:27  and  other  places,  al- 
though their  millennial  application  is 
not  far  to  seek. 

The  last  psalm  is  a  fitting  close  to 
the  book,  "reciting  the  place,  them.e, 
mode  and  extent  of  Jehovah's  exalted 
praise." 

Questions. 

1.  What  is  a  familiar  chorus  to  the 
psalms? 

2.  What  is  the  period  and  design  of 
Psalm  137? 

3.  What  divine  attribute  is  the  theme 
of  Psalm  139? 

4.  What  group  of  psalms  is  contained 
in  this  lesson? 

5.  What  gives  a  historic  touch  to 
Psalm  142? 

6.  Of  what  period  are  the  last  four 
Psalms    commonly   interpreted? 


PEOVEKBS 


INTRODUCTION 

That  Solomon  was  the  principle  au- 
thor of  Proverbs  is  indicated  by  chap- 
ters 1:1,  and  25  :  I,  compared  with  i 
Kings  4:29-32.  The  last  two  chapters 
were  the  work  of  other  authors  to 
whom  reference  is  made.  See  also 
chapters  25-29. 

Their  Character. 

In  Solomon's  day  there  Avas  a  class 
of  leaders  in  the  eastern  nations  known 
as  "teachers  of  wisdom/,"  of  which  he 
was  the  most  conspicuous  ;  a  supposi- 
tion which  gives  countenance  to  the 
thought  that  the  address,  "My  son," 
is  not  that  of  a  father  to  a  child,  but  a 
teacher  to  a  pupil. 

Most  of  the  proverbs  seem  based 
merely  on  considerations  of  worldly 
prudence,  which  was  quite  like  Solo- 
mon ;  but  considering  the  Ploly  Spirit 
as  the  real  author,  we  must  believe  that 
faith  is  the  underlying  motive  produc- 
tive of  the  conduct  to  which  the  reader 
is  exhorted.  Indeed,  this  is  expressed 
in  1:7;  5:21;  15:11;  23:17-19; 
26 :  10. 

Luther  called  Proverbs  "a  book  of 
good  works" ;  Coleridge,  "the  best 
statesman's  manual" ;  Dean  Stanley, 
"the  philosophy  of  practical  life."  An- 
gus says,  "It  is  for  practical  ethics 
what  the  psalms  are  for  devotion ;" 
Bridges  says  "that  while  other  Scrip- 
tures show  us  the  glory  of  our  high 
calling  this  instructs  us  minutely  how 
to  walk  in  itj"  Oetinger  says,  "The 
proverbs  exhibit  Jesus  with  unusual 
clearness."     In  the  millennial  kingdom 


doubtless  it  will  constitute,  with  a  por- 
tion of  the  Levitical  ordinances  and  the 
Sermon  on  the  Mount,  the  basis  of  the 
laws  governing  its  citizens. 

Their  Literary  Style. 

Proverbs  is  classed  with  the  poetical 
books  of  the  Bible,  but  we  must  content 
ourselves  with  a  single  illustration  of 
the  poetic  form  taken  from  Ihe  Liter- 
ary Study  of  the  Bible. 

In  4 :  10  we  have  a  poem  on  The  Two 
Paths.  Its  strophe  and  antistrophe 
consist  of  ten-line  figures,  varying  be- 
tween longer  and  shorter  lines ;  the 
conclusion  is  a  quatrain.  This  form  is 
a  reflex  of  the  thought  of  the  poem ; 
the  strophe  describes  the  path  of  the 
just,  the  antistrophe  the  path  of  the 
wicked  ;  the  conclusion  then  blends  the 
two  ideas  in  a  common  image,  as  fol- 
lows : 

Hear,  O  my  son,  and  receive  my  say- 
ings; 
And  the  years  of  thy  life  shall  be  many. 
I  have  taught  thee  in  the  way  of  wis- 
dom ; 
I  have  led  thee  in  paths  of  uprightness. 
When   thou   goest,   thy   steps   shall   not 

be  straitened  ; 
And    if    thou    runnest,    thou    shalt    not 
stumble. 

Take  fast  hold  of  instruction; 
Let  her  not  go : 
Keep  her ; 
For  she  is  thy  life. 
Enter  not  into  the  path  of  the  wicked, 
And  walk  not  in  the  way  of  evil  men. 
Avoid  it. 
Pass  not  by  it; 


Chs.  1-3 


PKOVERBS 


229 


Turn  from  it, 
And  pass  on. 
For   they    sleep    not,  except  they  have 

done  mischief ; 
And  their  sleep   is  taken  away,  unless 

they  cause  some  to  fall. 
For  they  eat  the  bread  of  wickedness. 
And  drink  the  wine  of  violence. 
But  the  patfi  of  the  righteous  is  as  the 
light  of  dawn, 
That  shineth  more  and  more  unto  the 
perfect  day. 
The  way  of  tTie  wicked  is  as  darkness ; 
They  know  not  at  what  they  stumble. 

Questions. 

1.  What  scriptures  point  to  Solomon 
as  the  principal  author  of  this  book? 

2.  What  scriptures  indicate  additional 
authors  ? 

3.  What  may  have  been  the  origin  of 
the  book? 

4.  Is  it,  on  the  whole,  a  book  of 
creed  or  conduct  ? 

5.  Compare  it  with   the  psalms. 

6.  Is  it  likely  to  have  a  future  ap- 
plication ?     If  so,  when  ? 

7.  What  is  the  literary  form  of  the 
book? 

8.  Where  is  the  poem  on  "The  Two 
Paths"  found? 

Chapters  1-3 

The  nature  of  this  book  makes  divi- 
sions of  its  chapters  rather  arbitrary, 
and  ours  may  not  always  be  the  best, 
but  it  is  hoped  it  may  prove  useful  in 
some  degree.  The  opening  of  chapter 
four  suggests  a  new  beginning,  for 
which  reason  we  conclude  this  lesson 
at  the  close  of  chapter  three. 

It  begins  with  an  advertisement  (i  : 
1-6),  in  which  mention  is  made  of  the 
author  (v.  i),  the  object  of  the  book 
(vv.  2,  3),  and  its  great  value  (vv.  4-6). 

Then  follows  its  theme,  "The  fear  of 
the  Lord  is  the  beginning  of  knowl- 
edge" (v.  7),  of  which  the  remainder 
of  the  lesson  is  a  development  or  ex- 
position. "Beginning"  is  rendered  _  in 
the  margin  of  the  Revised  Version 
"chief  part."  "The  fear  of  the  Lord" 
means  a  right  state  of  heart  towards 
God  as  opposed  to  the  condition  of  an 
unconverted  man.  Put  the  two  ideas  to- 
gether, and  we  learn  that  the  chief  part 
of  all  knowledge  is  to  be  right  with 
God.     Jn  working  out  of  the  thought : 

1.  The  teacher  exhorts  his  "son"  or 
pupil,  to  avoid  vice  (i  :  8-19). 

2.  He  shows  the  ruinous  conduct  of 
the  unwise_,  a  warning  placed  on  the 
lips   of   wisdom    personified    (i  :  20-33). 

3.  This  warning  is  accentuated  by 
contrasting  the  consequences  of  obedi- 
ence and  a  striving  after  wisdom  (2  :  i- 
3).     ^ 

4.  The  Lord  is  shown  as  the  protec- 


tor of  those  who  are  wise  in  this  sense 
(3:19-26^ 

5.  The  division  concludes  with  an  ad- 
monition to  charity  and  justice   (3  :  2"]- 
35)- 
Practical  and  Doctrinal  Remarks. 

In  this  part  of  the  lesson  we  call  at- 
tention to  particular  verses  for  ex- 
planation or  application,  acknowledging 
indebtedness  to  Arnot's  "Laws  From 
Heaven  for  Life  on  Earth." 

I  :  23  is  a  text  for  a  revival  sermon, 
containing  a  command  and  a  promise 
joined,  like  Philippians  2:12.  It 
teaches  in  one  sentence  those  two  seem- 
ingly contradictory  doctrines,  the  sov- 
ereignty of  God,  and  the  free  agency  of 
man.  It  is  when  we  turn  at  God's  re- 
proof that  He  pours  out  His  Spirit ; 
though  it  be  also  true  that  unless  His 
Spirit  is  poured  out  we  can  not  turn. 

1  :  24-32  offers  an  opportunity_  to 
preach  on  God's  mercy  to  a  rebellious 
people.  He  calls,  stretches  out  His 
hands,  counsels,  and  administers  reproof. 
On  the  other  hand  men  refuse,  disre- 
gard, set  at  nought,  reject.  The  natu- 
ral consequence  follows ;  sowing  dis- 
obedience they  reap  iudgment.  That 
judgment  consists  in  calling  on_  God 
and  getting  no  answer,  seeking  diligent- 
ly and  not  finding  Him.  The  passage 
closes  with  a  promise  to  them  that 
hearken — deliverance  from  death  at 
last  and  freedom  from  fear  now. 

2  :  1-9  suggests  Christ's  words  in  Luke 
11:9,  "Seek,  and  ye  shall  find."  The 
seeking  is  in  verses  1-4,  the  finding  in 
verses  5-9.  _ 

2  :  10-22  is  an  outline  of  "the  way  of 
evil"  (v.  12,  R.  V.)._  The  first  step  is 
"speaking  froward  things"  ;  the  second, 
leaving  "the  paths  of  uprightness,"  the 
feet  soon  follow  the  tongue  (v.  13)  ;  the 
third,  walking  "in  the  ways  of_  dark- 
ness" (v.  13)  ;  the  fourth,  rejoicing 
"to  do  evil"  (v.  14)  ;  fifth,  delight- 
ing "in  the  frowardness  of  the  wick- 
ed," we  can  not  take  pleasure  in  doing 
wickedness  without  finding  pleasure  in 
seeing  others  do  it ;  sixth,  to  complete 
the  picture,  the  evil  person  here  par- 
ticularly in  mind  is  seen  to  be  a  woman 
(vv.  16-22). 

3  :  5,  6  presents  one  of  the  strongest 
promises  of  the  Bible — the  first  text 
from  which  the  author  of  this  commen- 
tary ever  preached.  Note  how  we  are 
to  trust,  "with  all  thine  heart."  God 
complains  as  much  of  a  divided  alle- 
giance as  of  none.  Note  the  extent 
of  our  trust,  "in  all  thy  ways."  "Few 
will  refuse  to  acknowledge  a  superin- 
tending providence  at  certain  times, 
and  in  certain  operations  that  are 
counted  great,"  but  God  wants  us  to 
confide  in  Him  in  the  little,  close,  and 
kindly  things. 


230 


PROVEEBS 


Chs.  4-7 


3:11,  12  is  quoted  in  Hebrews  12  :  5, 
6.  Note  there  how  the  inspired  writer 
interprets  the  phrase,  "My  son."  The 
speaker  in  Proverbs  may  have  been  ad- 
dressing a  pupil  merely,  but  the  Holy 
Spirit  through  him,  "speaketh  unto  you 
as  unto  sons." 

"Despise  not,"  means  do  not  _  make 
light  of  chastening  or  cast  it  aside  as 
if  it  had  no  meaning  for  you  ;  "faint 
not"  touches  the  opposite  extreme,  do 
not  be  driven  to  despair  by  the  experi- 
ence. "The  middle  way  is  the  path  of 
safety." 

3:13-20  is  a  description  and  appre- 
ciation of  wisdom,  -v^hich  throughout 
this  book  means  piety  or  godliness.  In 
Ecclestiastes  it  is  science.  And  yet 
piety  or  godliness  hardly  expresses  it 
in  the  highest  sense  in  which  it  is  some- 
times found,  where  as  for  example  in 
these  verses,  it  suggests  Christ.  He  is 
the  wisdom  of  God  as  we  learn  in  the 
New  I'estament,  who,  by  the  Holy 
Spirit  through  the  holy  Scriptures  is 
made  unto  us  wisdom  (i  Cor.  2).  Such 
wisdom  can  not  be  planned,  much  less 
created  by  us,  but  must  be  "found"  or 
"gotten"   (v.  13). 

Observe  the  figures  describing  it. 
It  is  precious  merchandise  (vv.  14,  15). 
It  is  a  way  of  honor,  pleasantness  and 
peace  (vv.  16,  17).  It  is  a  tree  of  life 
(v.  18). 

Questions. 

1.  What  is  the  chief  part  of  all 
knowledge? 

2.  Give  the  five  general  divisions  of 
this  lesson. 

3.  Quote  and  give  the  doctrinal 
teaching  of  i :  23. 

4.  Quote  and  give  the  spiritual  sig- 
nificance of  I  :  33  ;    3  :  5,  6  ;    3  :  11,   12. 

5.  What  does  "wisdom"  mean  in  this 
book? 

Chapters  4-7 

These  chapters  begin  with  reminis- 
cence. A  father  is  reciting  to  a  son  the 
precepts  taught  him  by  his  father  in  his 
youth,  and  which  cover  chapter  four. 
Chapter  five  is  a  warning  against  the 
evil  woman.  Chapter  six  deals  with 
suretyship,  indolence,  malice  and  vio- 
lence, while  chapter  seven  returns  to 
the  theme  of  chapter  five. 

In  the  first-named  chapter  occurs  the 
beautiful  illustration  of  Hebrew  rhythm 
to  which  attention  was  called  in  Lesson 
I  ;  and  following  it  we  find  in  verses 
18  and  23,  two  of  as  oft-quoted  texts 
as  are  in  the  whole  book. 

The  "just"  man,  as  usual  in  the  Bi- 
ble, is  he  who  is  justified  by  faith  and 
walks  with  God  in  a  holy  obedience. 
On  him  the  Sun  of  Righteousness 
shines.  His  new  life  is  at  first  like  the 
morning  light,   a   struggle  between   the 


darkness  and  the  dawn.  Ere  long  the 
doubt  vanishes,  and  morning  is  un- 
equivocally declared.  The  counterpart 
is  fitted  to  overawe  the  boldest  heart, 
"The  way  of  the  wicked  is  as  darkness, 
they  know  not  at  what  they  stumble." 
The  thought  is  that  the  darkness  is  in 
them  and  they  carry  it,  an  evil  heart 
of  unbelief,  wherever  they  go. 

As  to  the  other  text,  notice  the  foun- 
tain— ^the  heart  (v.  23),  and  then  the 
stream — the  mouth,  the  eyes,  the  feet 
(vv.  24-27).  The  heart  is  kept  by 
prayer  and  the  Word  of  God,  and  then 
the  life  issuing  from  it  is  what  it  ought 
to  be.  The  speech  is  pure,  and  true 
and  potent.  There  are  no  secret  long- 
ings and  side  glances  after  forbidden 
things,  and  the  steps  in  matters  of 
business,  society,  and  the  home  are  all 
ordered  of  the  Lord.  (Compare 
Christ's  words.  Matt.  15:    18-20). 

Family  Joys. 

We  have  spoken  of  chapter  five  as  a 
warning  against  the  evil  woman,  which 
is  true  of  its  first  half ;  but  the  reader 
will  observe  how  the  warning  is  ac- 
centuated by  the  contrast  of  the  pure 
and  happy  home  life  in  the  second  half, 
beginning  at  verse  15.  The  former  is 
a  dark  back  ground  to  bring  out  the  lat- 
ter's  beauty.  The  keynote  of  the  first 
half  is  "remove  far  from  her."  She  is 
deceitful  (vv.  3,  4),  unstable  (v.  6)  and 
cruel  (v.  9).  To  associate  with  her 
means  waste  of  property  and  health 
(vv.  8,  9),  and  at  the  last  remorse  (vv. 
12-14). 

The  home  in  comparison  is  a  pure 
and  well-guarded  well  (v.  15).  Read 
verses  16  and  17  in  the  Revised  Ver- 
sion, and  observe  a  husband's  duty  to- 
ward his  wife  (v.  18).  Let  him  avoid 
biting  words,  neglect,  unnecessary  ab- 
sences and  the  like.  And  as  Paul  says 
(Eph.  5  :  33),  let  "the  wife  see  that  she 
reverence  her  husband." 

The  suretyship  against  which  we  are 
warned  (6:  1-5)  is  of  the  inconsiderate 
kind.  "That  impinident  assumption  of 
such  obligations  leaving  out  of  account 
the  moral  unreliableness  of  the  man  in- 
volved." The  advice  is  to  get  the 
quickest  release  possible  (vv.  3-s)._  It 
does  not  mean  that  we  should  not  kind- 
ly and  prudently  help  a  neighbor  in  fi- 
nancial need,  if  we  can. 

The  "mother"  of  verses  20-24  must 
be  one  who  knows  God,  for  it  is  th?  in- 
stilling of  His  Word  only  in  the  heart 
of  her  child  that  can  produce  the  re- 
sults indicated.  Observe  it  is  a  grown 
son  here  referred  to  as  keeping  his 
mother's  law. 

Questions. 

I.  What  are  the  general  subjects 
treated  in  these  chapters? 


Chs.  8-15 


PROVERBS 


231 


2.  Quote  and  explain  6:  i8. 

3.  What  possible  evidence  is  there  in 
this  lesson  of  our  Lord's  acqaintance 
with   Proverbs  ? 

4.  What  does  this  lesson  teach  about 
conjugal  love?  About  parental  au- 
thority?    About  suretyship? 

Chapters  8-9 

In  these  chapters  we  have  a  public 
discourse  of  Wisdom  (personified)  (c. 
8),  and  what  Lange  describes  as  an  al- 
legorical exhibition  of  the  call  of  men 
to  a  choice  of  wisdom  or  folly,    (c.  9). 

It  is  really  our  Lord  Jesus  Christ 
putting  forth  this  voice  (8:  i),  and  cry- 
ing unto  men  at  the  gates  of  the  city 
(vv.  4,  5).  It  is  He  who  speaks  the 
excellent  things  (v.  6),  and  on  whose 
lips  wickedness  is  an  abomination  (v. 
7).  Of  Him  alone  can  it  be  predicted 
that  there  is  nothing  crooked  (froward) 
in  His  mouth  (v.  8),  or  to  be  desired  in 
comparison  with  Him  (vv.  10-18).  It 
is  He  whose  fruit  is  better  than  gold 
and  who  fills  our  treasuries  (vv.  19-21). 
Were  there  any  doubt  of  this  identity 
would  it  not  be  removed  by  the  remain- 
der of  the  chapter?  Who  was  set  up 
from  everlasting  (v.  23)  ?  Or,  who 
was  daily  God's  delight  (v.  30)  ?  And 
of  whom  can  it  be  said  that  to  find  Him 
finds  life  (v.  35)  ? 

The    Redeemer    Anticipating    Re- 
demption. 

The  heading  of  this  paragraph  ex- 
presses Arnot's  conception  of  the  latter 
part  of  the  chapter,  who  says  that,  "if 
the  terms  are  not  applied  to  Christ  they 
must  be  strained  at  every  turn."  Of 
course  in  a  book  written  by  Solomon  it 
could  not  be  said  that  Jesus  was  born 
in  Bethlehem  and  died  upon  the  cross, 
but  if  the  Holy  Spirit  wished  to  make 
known  something  of  the  personal  his- 
tory of  Christ  before  His  coming,  how 
could  He  have  done  so  in  plainer  terms 
than  these  ? 

Quoting  the  same  in  verses  30  and 
31  :  "These  three  things  are  set  in  the 
order  of  the  everlasting  covenant:  (i), 
the  Father  well  pleased  with  His  Be- 
loved, 'I  was  daily  His  delight  ;'  (2), 
the  Son  delighting  in  the  Father's  pres- 
ence, 'rejoicing  always  before  Him;' 
(3),  the  Son  looking  with  prospective 
delight  to  the  scene  and  subjects  of  His 
redemptive  work,  'rejoicing  in  the  hab- 
itable part  of  His  earth  ;  and  my  de- 
lights were  with  the  sons  of  men,'  " 
The  Marriage  Supper  in  the  Old 
Testament. 

Arnot  gives  the  foregoing  title  .to  the 
opening  verses  of  chapter  9,  where  Wis- 
dom, personifying  the  Son  of  God,  has 
now  come  nigh  unto  men,  having  His 
habitation  among  them.     Here  we  have 


the  house,  the  prepared  feast,  the  mes- 
sengers, the  invited  guests,  and  the  ar- 
gument by  which  the  invitation  is  sup- 
ported. The  positive  side  of  that  argu- 
ment is :  "Come,  eat  of  my  bread,  and 
drink  of  the  wine  which  I  have  min- 
gled." The  negative  is :  "Forsake  the 
foolish,  and  live." 

The  closing  of  this  chapter  exhibits 
Christ's  "great  rival  standing  in  the 
same  wide  thoroughfare  of  the  world 
and  bidding  for  the  youth  who  thronged 
it."  "All  that  is  contrary  to  Christ  and 
dangerous  to  souls,  is  gathered  up  and 
individualized  in  the  person  of  an 
abandoned  woman  lying  in  wait  for  un- 
wary passengers,  baiting  her  hook  with 
sin  and  dragging  her  victims  down  the 
incline  to  hell." 

The  reader  will  see  how  Proverbs 
may  be  fruitfully  utilized  in  preaching 
the  gospel. 

Questions. 

1.  What  have  we  in  these  chapters? 

2.  Who  really  is  speaking  here  ? 

3.  What  proves  it? 

4.  Analyze  verses  30  and  31  from 
the  New  Testament  point  of  view. 

5.  What  parable  of  Christ  is  sug- 
gested in  chapter  9  ? 

Chapters  10-15 

Some  regard  the  division  now  en- 
tered upon  as  the  original  nucleus  of 
the  whole  collection  of  proverbs  (see 
the  first  sentence  of  verse  one).  The 
division  extends  really  to  the  close  of 
chapter  22,  and  contains  "maxims,  pre- 
cepts and  admonitions  with  respect  to 
the  most  diverse  relations  of  life,"  In 
so  much  of  it  as  is  covered  by  the  pres- 
ent lesson  we  have  a  contrast  "between 
the  godly  and  the  ungodly,  and  their 
respective  lots  in  life." 

Following  Zockler's  outline  in  Lange 
we  have  this  contrast  set  before  us, 
first  in  general  terms  (c.  10),  and  after 
that,  to  the  end  of  the  lesson,  in  detail, 
as  follows : 

(i)  As  to  the  just  and  unjust,  and 
good  and  bad  conduct  towards  one's 
neighbor,  chapter  11. 

(2)  As  to  the  domestic  and  public 
associations,  chapter  12. 

(3)  As  to  the  use  of  temporal  good, 
and  of  the  Word  of  God  as  the  highest 
good,  chapter  13. 

(4)  As  to  the  relation  between  the 
wise  and  the  foolish,  the  rich  and  the 
poor,  masters  and  servants,  chapter  14. 

(s)  As  to  the  various  other  relations 
and  callings  in  life,  especially  within 
•the  sphere  of  religion,  chapter  15. 

Memory  Verses  and  Choice  Texts. 

_  This  lesson  is  not  suggestive  of  ques- 
tions, but  contains  verses  it  would  be 
well    to    memorize.     For    example,    in 


232 


PKOVERBS-ECCLESIASTES  Prov.  16-Ec.  1 


chapter  lo,  verses  7,  9,  14,  22,  25  ;  chap- 
ter II,  verses  i,  2,  13,  24,  25,  26,  30; 
chapter  13,  verses  7,  15,  24;  chapter 
14,  verses  10,  12,  25,  2"],  32,  34;  chap- 
ter 15,  verses  i,  3,  8. 

In  Arnot's  "Laws  from  Heaven  for 
Life  on  Earth,"  there  are  helpful  dis- 
courses on  several  of  these  texts,  the 
titles  of  which  will  be  appreciated  by- 
young  preachers  :  "Posthumous  Fame," 
10:7;  "The  Center  of  Gravity,"  10:9; 
"The  Passing  Whirlwind  and  the  Sure 
Foundation,"  10  :  25  ;  "Assorted  Pairs," 
11:2;  "Virtue  Its  Own  Reward,"  11: 
17;  "Scattering  to  Keep,  and  Keeping 
to  Scatter,"  11:24;  "Raising  the  Mar- 
ket," 11:26;  "The  Wisdom  of  Win- 
ning Souls,"  II  :  30^  "Man  Responsible 
for  His  Belief,"  14:12;  "The  Two 
Departures — The  Hopeful  and  the 
Hopeless,"  14  :  32. 

Chapteks  16-24 

In  these  chapters  we  have  a  series  o£ 
exhortations  to  a  life  of  godliness  ex- 
pressed in  general  terms  about  as  fol- 
lows : 

(i)  Confidence  in  God  as  a  wise 
ruler,  chapter  16. 

(2)  A  disposition  of  peacefulness  and 
contentment,  chapter  17. 

(3)  The  virtues  of  affability,  fidelity, 
and  others  of  a  social  nature,  chapter 
18. 

(4)  Humility  and  meekness,  chapter 

(5)  Sobriety,  diligence  and  kindness, 
chapter  21. 

(6)  Justice,  patience,  submission, 
chapter  21. 

(7)  The  attainment  and  preservation 
of  a  good  name,  chapter  22. 


(8)  Warnings  against  avarice,  licen- 
tiousness, and  similar  vices,  chapter  23. 

(9)  Warnings  against  ungodly  com- 
panionship, chapter  24. 

Chapters  25-29 

This  division  of  the  book  is  intro- 
duced in  the  first  verse  of  chapter  25, 
as  the  "proverbs  of  Solomon,  which  .the 
men  of  Hezekiah,  king  of  Judah,  copied 
out."  What  these  words  mean  it  is 
difficult  to  say,  except  in  the  general 
sense  that  the  teachers  of  Hezekiah's 
period  selected  and  gathered  together 
wise  sayings  that  had  been  written,  or 
handed  down  orally  in  previous  gen- 
erations. They  may  have  been  those  of 
Solomon  only,  and  yet  his  name  may 
be  attached  to  them  simply  because  they 
were  now  made  part  of  his  general  col- 
lection. They  contain  admonitions  to 
the  fear  of  God  and  righteousness,  ad- 
dressed partly  to  kings,  and  yet  also  to 
their  subjects.  They  also  contain  warn- 
ings against  evil  conduct  of  various 
kinds,  (c.  26)  ;  against  conceit  and  ar- 
rogance (c.  2-]')  ;  against  unlawful 
dealings,  especially  of  the  rich  with  the 
poor_(c.  28)  ;_  and  against  stubbornness 
and  insubordination,  (c.  29), 
Chaptee  30-31 

The  last  division  consists  of  two  sup- 
plements, one  of  the  words  of  Agur  (c. 
30),  and  the  other  or  Lemuel   (c.  31). 

Agur's  words  begin  with  an  exalta- 
tion of  the  Word  of  God  (w.  1-6),  fol- 
lowed by  short  and  pithy  maxims  with 
reference  to  the  rich  and  the  poor, 
pride  and  greed,  etc. 

Lemuel's  words  open  with  a_  philo- 
sophical statement,  applying  chiefly  to 
kings,  followed  by  his  well-known  poem 
in  praise  of  the  virtuous  woman. 


ECCLESIASTES 


INTRODUCTION 

The  ground  for  ascribing  Ecclesiastes 
to  Solomon  is  four-fold:  (i)  The  indi- 
rect claim  of  the  book  as  gathered  from 
chapter  i,  verses  i  and  12;  (2)  the 
general  opinion  of  Jews  and  Christians 
from  the  earliest  times  ;  (3)  the  fitness 
of  Solomon  to  write  it ;  (4)  the  lack  of 
agreement  among  critics  as  to  any  other 
author  or  period. 

There  are  different  plans  or  theories 
of  the  book,  but  to  the  compiler  of  this 
commentary  it  is  a  kind  of  biography 
of  Solomon's  life,  and  yet  one  in  which 
he  not  only  records,  but  re-acts  his 
search  for  happiness,  making  of  it  a 
kind  of  dramatic  biography. 


In  other  words,  Solomon  rehearses 
the  various  phases  of  his  former  self, 
having  fits  of  study,  luxury,  misan- 
thropy, etc.,  all  ending  in  disappoint- 
ment. It  is  important  to  note  that 
"wisdom"  in  Ecclesiastes  means  "sci- 
ence," while  in  Proverbs  it  means 
"piety."  In  the  same  connection,  "vani- 
ty" here  means  not  merely  foolish 
pride,  but  "the  emptiness  of  the  final 
result  of  life  apart  from  God"  (Rom. 
8 :  20-22). 

They  who  hold  this  conception  of  the 
book  are  well  represented  by  W.  J. 
Erdman,  in  his  concise  work,  entitled 
"Ecclesiastes,"  on  which  we  have  per- 
mission to  draw  for  what  follows.  He 
calls  it 


1:1-5:  20 


ECCLESIASTES 


233 


"The  Book  of  the  Natural  Man," 

by  which  he  means  man  as  he  is  "under 
the  sun,"  compared  with  the  man  of 
Paul,  whose  "citizenship  is  in  heaven." 

The  first  proof  is  that  the  only  divine 
name  in  the  book  is  the  "natural"  name, 
God  (Elohim),  the  significance  of  which 
all  will  recognize  from  our  reference  to 
it  in  Genesis.  Jehovah,  the  name  asso- 
ciated with  the  covenant  of  redemp- 
tion, is  not  once  employed  ;  hence  man 
is  seeking  what  is  best  "under  the  sun," 
but  not  seeking  Him  who  is  above  the 
sun. 

A  second  proof  is  the  frequent  use  of 
"under  the  sun."  "Man  is  looking  up, 
no  knowing  what  is  beyond,  except 
judgment." 

A  third  proof  is  that  all  the  experi- 
ences and  observations  of  the  boqk  are 
bound  together  by  the  one  question : 
"What  is  the  chief  good?"  "Is  life 
worth  living?"  While  the  answer  is 
sought  amidst  general  failure,  contra- 
dictions, and  half-truths,  because  man 
is  out  of  Christ,  and  yet  face  to  face 
with  the  mysteries  of  God  and  nature. 

A  fourth  proof  is  what  the  book 
styles  "the  conclusion  of  the  whole  mat- 
ter" (12:13,  14),  which  is  that  of  the 
natural  man  only.  "To  fear  God  and 
keep  His  commandments,"  is  right,  but 
the  author  of  Ecclesiastes  confessedly 
has  not  done  so,  and  yet  he  sees  judg- 
ment in  the  distance  and  has  no  prep- 
aration to  meet  it. 

"Where  man  ends  therefore,  God  be- 
gins." The  book  of  the  natural  man 
concludes  where  that  of  the  spiritual 
man  begins.  The  all-in-all  of  man  un- 
der the  sun  convicts  him  of  failure  and 
guilt  in  order  to  lead  him  to  the  all-in-all 
of  the  man  above  the  sun,  the  second 
Adam,  who  bare  our  guilt  in  His  own 
body  on  the  tree. 

Is  the  Book  Inspired? 

This  conception  of  the  book  explains 
why  some  of  its  conclusions  are  only 
partially  true  and  others  altogether 
false,  svich  as  2:16;    .•^:i9;    9:2;    etc. 

And  if  it  be  asked,  How  then  can  the 
book  be  inspired  ?  the  answer  is  that  in 
the  inspiration  of  the  Bible  we  do  not 
claim  the  inspiration^  of  the  men,  but 
the  writings ;  while  in  the  latter  case 
it  is  not  meant  that  every  word  thus 
written  is  true,  and  in  that  sense  God's 
Word,  but  that  the  record  of  it  is  true. 
That  is,  God  caused  it  to  be  written 
that  this  or  that  man  felt  this  or  that 
way,  and  said  thus  and  so,  and  hence 
the  record  of  how  he  felt  and  what  he 
said  is  God's  record,  and  in  that  sense 
true  and  in  that  sense  inspired. 

Chapters  1-2 
I.  The  Prologue     i:i-ii. 
including  (i)  the  general  result  of  the 


whole  search  for  good  on  earth,  the  rec- 
ord of  which  is  to  follow  (vv.  1-3)  ;  (2)  a 
symbolic  illustration  from  nature  of  the 
monotony  of  human  existence  (vv.  4- 
7)  ;  (3)  a  plain  statement  of  the  facts 
in  the  case  (vv.  8-1 1). 

2.  The    Introduction     vv.    12-18, 

describing  the  seeker  (v.  12)  ;  his  method 
of  search  (v.  13),  and  the  result  in  gen- 
eral (vv.  14,  15)  and  in  particular  (vv. 
16-18). 

3.  Various  Vanities 

and  the  conclusions  drawn  from  them 
(2 :  2-26).  The  lust  of  the  flesh  (w. 
1-3)  ;  the  lust  of  the  eyes  (vv.  4-6) 
pride  of  life  (vv.  7,  8)  ;  conclusion  (vv. 
9-11).  The  vanity  of  wisdom  (w.  12 
17)  ;  the  vanity  of  work  (vv.  18-23)  » 
conclusion  (vv.  24-26). 

Chapter  3-4 

1.  Man's  Times    3:1-11, 

These  are  orderly  and  seasonable,  but 
bring  no  permanent  profit,  because  man 
is  still  ignorant  of  God's  purpose  in 
them  all.  He  does  not  know  how  to  fit 
his  work  into  God's  work.  The  con- 
clusion follows  (vv.  12-15). 

2.  God's  Time  (vv.  16-22). 

There  is  a  suggestion  in  verse  17  that 
this  is  long.  It  will  be  a  time,  too,  of 
judgment  and  manifestation  (w.  17,  18), 
and  yet,  and  perhaps  because  of  this, 
man's  death  is  not  different  from  the 
beast   (w.    19-21);    conclusion    (v.   22). 

3.  Sundry  Wrongs  and  Vanities  (4: 

1-16): 

Oppression  (vv.  1-3);  envy  (4: 
4-6)  ;  the  lonely  miser  (vv.  7-12)  ;  po- 
litical disappointment  (vv.   13-16). 

Chapters  5-6 

1.  Varieties  in  Worship,    5:1-7. 

On  these  verses  the  writer  seems  to 
muse  on  the  relation  of  the  unseen  Be- 
ing to  the  act  of  man  in  worship. 
"Mindful  of_  man's  jaunty  liberalism 
and  superstition,  rash  vows  and  wordy 
prayerSj  dreamy  and  unreal,  because  full 
of  intruding  vanities  and  worldly  busi^ 
nesses,  the  preacher  earnestly  exhorts 
to  few  words  and  solemn  steps."  But 
even  then  it  is  the  natural  man  only 
who  is  speaking  in  the  exhortation,  not 
the  regenerate  man,  because  he  speaks 
"only  of  a  God  who  is  far  away  and 
looks  upon  sinful  man  on  earth  with 
cold,  judicial  eye,  ready  to  destroy  the 
work  of  man  in  wrath." 

2.  Vanities  of  Wealth,    vv.  8-20. 

Oppression  of  the  poor  by  the  rich 
(vv.  8,  9)  ;  dissatisfaction  with  mere 
abundance  (vv.  10-12)  ;   hoarded  riches 


234 


ECCLESIASTES 


6:1-12:14 


an  evil  (vv.  13-17)  conclusion  (w.  18- 

20). 

3.  Contradictions    c.  6. 

This  chapter  is  a  contradiction  of  the 
conclusion  reached  at  the  close  of  the 
preceding  one.  He  thought  it  was 
"good  and  comely  for  one  to  eat,  and 
drink  and  enjoy  the  good  of  all  his 
labor,"  but  now  he  is  startled  by  dis- 
covering as  a  "common"  experience  that 
there  are  men  of  wealth  and  honor  from 
whom  God  withheld  this  enjoyment 
(vv.  I,  2). 

"Having  begun  his  descent  from  the 
sunny  slopes  of  a  natural  piety  he  sinks 
at  last  into  the  deepest  melancholy." 
To  be  blessed  with  wealth,  offspring, 
long  life,  and  yet  not  have  the  "good" 
he  once  thought  he  had,  were  worse 
than  never  to  have  been.  Before  the 
mystery  of  it  all  he  is  dumb  (w.  11,  12). 

Chapters  7-9:  12 

The  interval  between  this  chapter  and 
the  preceding  represents  a  pause  in  the 
writer's  thought,  and  now  he  seems  to 
"set  out  on  a  new  quest  for  the  chief 
good"  in  life.  He  will  seek  it  in  wise 
conduct.  He  will  renounce  feasting  and 
trying  the  opposite  (7:1-6);  he  will 
avoid  extremes  (7:15-18);  no  one  is 
perfectly  righteous  (7:19-22);  the 
worst  thing  he  has  found  is  woman  (7: 
23-26)  ;  the  conclusion  is  that  man  is 
indeed  a  fallen  creature  (7:27-29). 
"Inventions"  in  this  last  verse  is  to  be 
taken  in  the  sense  9f  "tricks,  evil  ar- 
tifices, and  conceits." 

The  wise  conduct  which  the  preacher 
now  proposes  is  to  be  exercised  against 
temptations  to  disloyalty  and  rebellion 
in  national  and  civic  relations  (8  :  1-8)  ; 
and  against  the  _  oppressions  of  tyrants 
and  other  injustices  (8:9-13)  ;  and  yet 
after  considering  it  all,  in  his  accus- 
tomed despair  he  reports  to  his  favorite 
conclusion  that  there  is  "nothing  in  it," 
and  he  had  better  enjoy  himself  any- 
way (8  :  14-17). 

This  idea  is  carried  over  into  chapter 
nine.  The  providence  of  God  in  human 
affairs  is  inscrutable  (vy.  1-3), _  there- 
fore the  only  thing  to  do  is  to  enjoy  this 
life  cheerfully,  and  use  it  as  profitably 
as  possible  (vv.  7-12). 

Chapters  9:  13-12:  14 

Erdman  makes  a  new  division  here, 
and  while  others  do  not  agree  with  him, 
yet  there  is  that  which  suggests  it, 
surely.  To  quote  him,  the  preacher 
here  seems  to  have  returned  to  "the 
placid,  philosophic  mood  again,  in  the 
cautious  praise  of  wisdom  (9:13-18). 
This  praise  is  followed  by  a  number  of 
proverbs  of  natural  wisdom  and  pru- 
dence (see  chapter  10,  especially  verses 
16-20). 


In  chapters  11  and  12  we  have  "the 
final  sum  and  forecast,"  which  is,  that 
however  pleasant  at  times  life  under 
the  sun  may  be,  everything  that  is  to 
come,  like  everything  that  has  been, 
will  contain  times  of  darkness.  The 
whole  period  of  life  from  childhood  to 
old  age  is  vanity  (17:7,  8). 

Therefore  special  exhortations  to 
childhood  and  youth  follow  (11:9,  10). 
Rejoice  if  you  will,  but  judgment  fol- 
lows. 

These  exhortations  are  accompanied 
by  warnings  against  the  evils  and  mis- 
eries of  old  age — the  old  age  of  a  vainly 
spent  life  (12:  1-8).  And  these  lead  to 
the  epilogue  .of  the  book  the  mournful 
repetition  of  the  monotonous  refrain, 
"vanity  of  vanities,  all  is  vanity"  (12: 
8),  and  the  great  conclusion  of  man 
under  the  sun,  "Fear  God  and  keep 
His  commandments"  (12:  i3,_  14).  And 
why?  Because  judgment  is  coming, 
and  yet  no  salvation  is  seen ! 

Summary. 

"Thus  in  abrupt  endings  and  sudden 
returns  to  the  one  great  question  of  the 
book,  the  preacher  keeps  showing  man 
to  himself.  Debating  betwen  the  vani- 
ties of  life  and  the  gloom  of  the  grave  ; 
the  contentment  of  ignorance  and  the 
worth  of  wisdom ;  the  vexations  of 
riches  and  the  miseries  of  poverty; 
the  orderly  'times'  of  man  and  the 
'eternity'  of  God ;  the  wrongs  which 
are  not  righted  and  the  dead  that  can 
no  longer  be  oppressed ;  a  distant  God 
and  a  becoming  worship ;  the  wonder 
that  women  worth  the  name  are  so 
scarce,  and  the  reason  that  things  are 
as  they  are ;  the  pride  and  fragrant 
joys  of  family  life  and  the  event  of 
death  that  comes  to  all ;  the  lifelong 
possession  of  all  manner  of  earthly 
good  and  the  final  lack  of  imposing 
obsequies  and  an  honorable  grave  ;  the 
problem  of  the  proper  conduct  of  life 
and  the  mystery  of  the  divine  purpose 
and  plan  ;  between  such,  and  manifold 
more  earthly  things  like  these,  and 
others  too  high  for  mortal  men,  the 
preacher  keeps  moving  on  to  the  dis- 
couraging conclusion." 

That  conclusion  is  the  truth  under- 
lying all  natural  religions,  the  utterance 
of  the  universal  conscience,  namely, 
"Fear  God ;  do  right ;  thy  judgment 
day  is  coming."  It  is  some  relief, 
amidst  the  wrongs  and  perplexities  of 
the  world,  to  look  for  a  day  of  judg- 
ment to  righten  and  clear  up  all,  but, 
as  has  been  said,  there  is  no  personal 
salvation  in  it. 

Where  man  ends,  however,  God  be- 
gins. The  book  of  the  natural  man 
closes  that  the  gospel  of  the  Son  of 
God  may  open. 


Ec.  12-S.  of  S.  1  ECCLES.-S.  OF  SOLOMON 


235 


An  Alternative  Outline. 

As  some  may  find  the  preceding  out- 
line difficult  to  grasp,  the  following  is 
added  as  suggested  in  part  by  the  head- 
ings of  the  chapters  in  the  Scofield 
Reference  Bible  : 

1.  The  Theme    (i  :i-3). 

2.  The  Theme  Proved   (1:4-3:22). 

(a)  The     transitoriness     of     all 

things  (1  :  4-11). 

(b)  The   fruitlessness   of  power, 

wisdom    or   knowledge,    to 
counteract  evil  (i  :  12-18). 

(c)  The  emptiness   of  pleasure, 

(2:  1-3)- 

(d)  The     emptiness     of    wealth 

and  great  works  (2  :  4-1 1 ). 

(e)  The   limitations    of   wisdom 

(2  :  12-26). 

(f)  The   weariness  of  life    (3 : 

1-22)., 


3.  The    Theme    Developed    (4:1-10: 

20). 

(a)  In  the  light  of  the  oppres- 

sions and  iniquities  of  life 
(4:1-16). 

(b)  In   the    light   of   riches    and 

poverty    (5  :  1-26). 

(c)  In    the    light    of    man's    in- 

evitable  end   (6:1-12). 

(d)  In    the    light    of    incurable 

evil   (7  :  1-29). 

(e)  In  the  light  of  the  mysteries 

of  providence   (8:1-17). 

(f)  In  the  light   of  the   world's 

wrong  standards  of  values 
(9:1-18). 

(g)  In  the  light  of  the  anarchy 

of  the  world   (10  :  1-20). 

4.  I'he    best    thing    possible    to    man 

apart    from    God     (11  :  i- 
12 :  12). 

5.  The  best  thing  possible  to  man  un- 

der the  law  (12  :  13,   14). 


SONa  OF  SOLOMON 


INTEODUCTOEY 

Internal  evidence  confirms  the  voice 
of  antiquity  that  Solomon  wrote  this 
book  (See  i  Kings  4:32).  As  it  is 
called  the  Song  of  Songs,  the  title  car- 
ries the  idea  that  it  is  the  best  of  all 
his  songs.  Moreover,  although  it  is 
not  quoted  in  the  New  Testament,  yet 
it  always  formed  part  of  the  Old  as 
far  as  we  have  record,  and  was  in  the 
canon  of  sacred  Scripture  which  Jesus 
and  His  apostles  recognized  as  such. 

When  it  was  written  is  not  known, 
but  its  imagery  seems  drawn  from  the 
marriage  of  Solomon  either  with  Pha- 
roah's  daughter,  or  some  native  of 
Palestine  espoused  some  years  later  of 
noble  birth,  though  inferior  to  her  hus- 
band. For  the  first  idea  compare  i 
Kings  3:1;  7:8;  9  :  24,  with  chapters 
I  :  9,  and  6  :  12  of  the  Song,  and  for  the 
second,  look  at  the  Song,  2:1;  7:1; 
1  :6. 

There  are  two  characters  who  speak 
and  act  throughout,  Shelomoh,  a  mas- 
culine name,  meaning  "peaceful,"  and 
Shulamith,  a  feminine  form  of  the 
same  name.  See  1:6;  3:11;  6:13; 
8  :  12.  There  is  also  a  chorus  of  vir- 
gins, daughters  of  Jerusalem,  2:7;  3: 
5  ;    5  :  8,  9. 

Towards  the  close  two  brothers  of 
Shulamith  appear  (8 :  8,  9).  See  also 
I  :  6).  As  in  most  Hebrew  poetry,  and 
indeed  all  ancient  poems,  there  are  no 
breaks  to  indicate  change  of  scene  or 
speakers,  which  is  determined  partly 
by  the  sense,  but  chiefly  by  the  use  of 


the  original  of  the  feminine  and  mascu- 
line pronouns. 

The  book  is  a  description  of  wedded 
love ;  and  yet,  of  course,  it  has  a 
higher  aim.  It  is  noticeable  that  there 
is  a  sudden  change  from  the  singular 
to  the  plural  in  1:4,  which  seems  to 
indicate  in  the  judgment  of  Anqrus,  that 
Shulamith  must  be  taken  collectively ; 
a  fact  which,  put  with  others  gives  cred- 
ence to  the  idea  that  the  story  should 
be  applied  to  the  history  of  God's 
chosen  people  and  their  relation  to 
Him.  Every  reader  of  the  Bible  knows 
that  the  union  of  Jehovah  with  Israel, 
and  that  of  Christ  and  His  church  are 
presented  under  the  same  figure  of 
marriage.  (See  such  passages  as  Psalm 
45  ;  Isaiah  54:5:  6;  Jeremiah  2:2; 
Hosea  2  :  14-23  ;  Matthew  9:15;  John 
3  :  29  ;    Ephesians  s  :  23-27,  etc.) 

Outline  of  the  Book. 

The  following  is  from  Angus'  Bible 
Hand-book  : 

1.  Shulamith  speaks,  1:2-6;  then  in 
dialogue  with  Shelomoh ;  Shul.  1:7; 
Shel.  1:8-11;  Shul.  I  :  12-14 ;  Shel.  i  : 
I  =;  ;  Shul.  1:16-2:1;  Shel.  2:2; 
Shul.   2  :  3. 

2.  Shulamith  now  rests,  sleeps  and 
dreams  (Shelomoh  addressing  the 
daughters  of  Jerusalem  and  charging 
them  not  to  wake  her,  2:7;  3^5;  2  : 
4-6;    8-3:4). 

3.  The  daughters  of  Jerusalem  see  a 
nuptial  procession  approaching  3:6-11. 

4.  Dialogue  between  Shelomoh  and 
Shulamith.     Shelomoh   speaks  4-.  1-16; 


'2U 


SONG  OF  SOLOMON 


Chs.  1-5 


(as    far   as    "flow    out")    Shul.    4'-i6; 
Shel.  5:1. 

5.  A  night  scene  ;  Shulamith  seeking 
for  Shelomoh ;  meets  and  converses 
with  the  daughters  of  Jerusalem  ;  Shul. 
5  :  2-8  ;  daughters  of  Jerusalem,  5-9  ; 
Shul.  5:10-16;  daughters  of  Jerusa- 
lem, 6:1;    Shul.  6  :  2,  3. 

6.  Morning  scene;  Shelomoh  visits 
his  graden  early,  and  mets  Shulamith  ; 
Shel.  6:4-10;  Shul.  6:11,  12;  the 
dialogue  continuing  to  8  :  8. 

7.  The  brothers  of  Shulamith  are  in- 
troduced ;  the  brothers  speak  8:8,  9 ; 
Shulamith  answers  them,  8:10-12; 
Shelomoh  speaks,  8:13;  and  Shula- 
mith answers,  closing  the  scene,  8 :  14. 

Chapters  1-2 

For  the  following  we  are  indebted  to 
"An  Exposition  and  Vindication  of 
Solomon's  Song"  by  James  Strong,  S. 
T.  D.,  who  combines  the  literal  and 
allegorical  modes  of  interpretation — 
the  idea  that  the  poem  celebrates  the 
royal  marriage,  and  is  also  syrnbolic  of 
the  relation  of  Jehovah  and  His  people 
in  both  dispensations.  The  details  ap- 
ply to  the  former,  while  the  spiritual 
conceptions  are  foreshadowed  in  the 
latter. 

Hebrew  wedding  festivities  usually 
lasted  a  week,  the  marriage  being  con- 
summated at  the  close  of  the  first  day, 
but  here  the  nuptials  seemed  to  have 
been  postponed  till  the  last  day.  The 
description,  therefore,  is  not  that  of 
the  honeymoon,   but  the  wooing. 

Strong  distributes  the  drama  into  six 
acts  corresponding  to  as  many  days — 
not  extending  into  the  Sabbath — and 
subdivides  each  into  two  scenes,  morn- 
ing and  evening. 

Act  I.    Scene  i. 

This  sub-section  comprises  verses  2-8 
of  chapter  i.  The  bride  is  an  Egyptian 
princess,  whose  train  of  attendants  has 
reached  the  royal  portico  at  Jerusalem, 
and  is  met  by  the  Israelitish  maids  of 
honor.  Her  thoughts  are  busy  with  an- 
ticipation of  the  greeting  from  her  in- 
tended, and  she  expresses  them,  almost 
unconsciously,  in  the  words,  "Let  him 
kiss  me  with  the  kisses  of  his  mouth" 
(1-2).  The  ladies  respond  to  the  close 
of  verse  3. 

The  bride  orders  the  attendants  to 
proceed.  She  being  carried  in  a  palan- 
quin, a  covered  conveyance  borne  on 
the  shoulders  of  men,  and  she  exclaims, 
"Draw  me,"  or  "Bear  me  forward." 
The  ladies  respond,  "We  will  run  after 
thee!"  Passing  within  the  palace,  she 
says,  "The  king  hath  brought  me  into 
his  chambers"  (his  courts),  and  the  la- 
dies respond,  to  the  close  of  verse  4. 

The  bride  disparages  her  charms  in 


verse  5,  and  a  dialcigue  ensues  between 
her  and  the  ladies  to  the  end  of  verse 
8,  where  she  is  left  awaiting  the  bride- 
groom in  an  ante-room. 

If  we  seek  the  spiritual  application 
of  this,  it  is  found  in  the  expectant  de- 
sire of  true  believers  for  the:  second 
coming  of  Christ. 

Act  I.    Scene  2. 

This  scene  runs  from  1:9  to  2:6, 
and  describes  the  introduction  of  the 
lovers  to  each  other,  in  one  of  the  in- 
terior reception  chambers,  in  presence 
of  the  attendants. 

The  bridegroom  expresses  his  ad- 
miration of  the  bride  (verses  9  and  10), 
and  the  attendants  respond,  verse  11. 
Probably  the  bride  speaks  (12-14),  her 
observations  inspired  by  a  glimpse  of 
the  nosegay  ("spikenard")  at  her 
bosom.  Compliments  are  passed  be- 
tween her  and  the  bridegroom  (i  :  15- 
2:3),  and  probably  the  symbolic  lan- 
guage is  suggested  by  the  garden  and 
its  fountains  that  lie  before  them. 

The  bridegroom  and  his  attendants 
retire,  but  the  bride  continues  address- 
ing the  ladies  (4-6).  Overpowered  with 
emotion  at  her  lover's  favor  toward  her, 
she  begs  restoratives  from  them,  al- 
though she  sighs  for  his  personal  sup- 
port to  keep  her  from  sinking. 

The  scene  is  emblematic  of  the 
church's  rapturous  contemplation  of  her 
glorified  state  with  Christ.  And  there 
is  that  in  it  which  suggests  the  declara- 
tion of  John  the  Baptist :  "He  that 
hath  the  bride  is  the  bridegroom  ;  but 
the  friend  of  the  bridegroom  which 
standeth  and  heareth,  rejoiceth  greatly 
because  of  the  bridegroom's  voice" 
(John  3:  29). 

Act  II.    Scene  i. 

This  scene  (2:7-17)  opens  on  the 
next  morning,  and  represents  the  royal 
lover  starting  on  a  hunting  trip.  Pie 
serenades  his  sweetheart  beneath  her 
chamber  window,  urging  her  maidens 
not  to  awaken  her  (7).  Her  quick  ear 
detects  his  voice,  and  she  calls  to  her 
maidens  concerning  him  (8-10),  and  re- 
peats his  song  (10-14).  A  rougher 
voice,  that  of  the  gardener,  is  heard 
(15).  Meanwhile  the  bride,  having  fin- 
ished her  toilet,  is  at  the  window  ac- 
knowledging the  song  (16,  17). 
Chapters  3-5 
Act  II.    Scene  2. 

This  scene  embraces  the  first  four 
verses  of  chapter  2,  and  is  a  soliloquy 
of  the  bride  in  the  nature  of  a  troubled 
dream — troubled  because  of  anxiety  for 
her  lover's  safety  in  the  chase.  It  is 
emblematical  of  the  temporary  inter- 
ruption experienced  in  the  fellowship 
ot  Christ's  people  with  their  Lord. 


Chs.  6-8 


SONG  OF  SOLOMON 


237 


Act  III.    Scene  i. 

We  are  here  dealing  with  the  events 
of  verses  5-1 1  of  this  same  chapter,  and 
which  are  supposed  to  have  occurred 
on  the  third  morning.  The  royal  pro- 
cession advances,  bearing  the  spoils  of 
the  preceding  day's  excursion.  Solo- 
mon again  sends  a  caution  to  the  bride's 
maids  against  breaking  her  slumber  (5). 
She  is  alert,  however,  and  exclaims  tO' 
her  attendants  as  in  verse  6,  who  reply 
in  verses  7  and  8,  She  recognizes  the 
palanquin  (q),  and  the  maidens  tell  her 
of  its  construction  (10).  I'he  latter 
are  then  permitted  by  her  to  make  a 
closer  inspection  (11). 

Act  III.    Scene  2. 

We  are  now  in  the  fourth  chapter  to 
which  may  be  added  the  first  verse  of 
chapter  five.  Solomon  has  left  the 
palanquin,  and  approaching  the  window 
of  his  bride,  sings  the  praises  of  her 
person,  which  a  partly  drawn  veil  dis- 
closes (1-7).  "His  thoughts  running 
upon  his  favorite  rural  haunts,  he  pro- 
poses future  excursions  to  these  spots, 
especially  his  garden,  with  which  he 
compares  his  beloved  in  her  gorgeous 
and  perfumed  attire"  (8-16).  She  re- 
ceives these  ecomiums  with  modest 
silence,  and  then  suggests  that  he  do' 
not  wait  for  her  to  share  his  enchant- 
ing retreat.  This  observation  he  turns 
into  another  compliment  that  she  her- 
self, her  presence,  is  his  garden,  where- 
upon, turning  to  his  companions,  he 
bids  them  share  with  him  the  luxury  of 
the  moment  (v.  i). 

There  is  a  term  occurring  (1:2,  4; 
4:10;  7:12)  which  Strong  translates 
"loves"  or  "love  tokens,"  and  which, 
he  says,  can  not  mean  kisses,  or  other 
found  endearments  as  some  have  inter- 
preted them  ;  but  as  the  contexts  show, 
the  cosmetic  odors,  perhaps  from  a  love- 
charm  casket  which  the  bride  may  have 
worn  on  the  occasion.  That  no  erotic 
sentiment  is  couched  under  the  figures 
of  this  scene  is  shown  by  the  closing 
invitation  of  the  lover  to  his  com- 
panions. From  which  we  may  conclude 
that  no  double  meaning  is  intended  by 
the  similar  metaphors  in  chapter  7, 
verses   7-9,   following. 

Compare  corresponding  passages  of 
the  Bible  which  express  God's  favor 
for  His  people  and  the  love  they  should 
show  towards  Him  (Isa.  62  :  5  ;  Ezek. 
16:10-13;  Zeph.  3:14,  17;  Eph.  5: 
25-27). 

Act  IV.    Scene  i. 

The  morning  scene  of  the  fourth  day 
(5:2-6:3)  contains  the  recital  of  a 
nightmare  illusion  of  the  bride  ad- 
dressed to  the  ladies  in  her  private 
apartment.  In  the  opinion  of  Strong, 
verse    15    is   to    be   interpreted    of   the 


snowy  linen  leggings,  in  contrast  with 
the  gilt  sandals  worn  by  Solomon.  His 
knocking  at  the  door  for  admission  is 
borrowed  in  the  Saviour's  address  to 
the  church  of  Laodicea  (Rev.  3 :  20). 
The  description  of  the  bridegroom's 
person  is  in  keeping  with  the  manifes- 
tations of  the  Redeemer  in  both  Testa- 
ments (Ezek.  I  :  26,  27  ;  Dan.  10:5,  6  ; 
Rev.  1 :  13-15). 

Chaptees  6-8 
Act  IV.    Scene  2. 

This  sub-section  corresponds  to  the 
afternoon  of  the  fourth  day,  and  car- 
ries us  through  chapter  6.  The  occa- 
sion looks  like  a  formal  visit  of  the 
bridegroom,  with  his  courtiers,  to  the 
bride  and  her  maids  of  honor.  The 
place  is  a  room  in  her  future  palace. 
Solomon  begins  his  praises,  6:4-12, 
when  the  bride  rises  to  retire,  iDut  the 
courtiers  beg  her  to  remain  (13).  The 
ladies  inquire,  "W'hat  will  ye  see  in  the 
Shulamite  ?"  or,  "Why  do  ye  desire  her 
to  tarry  longer?" 

Act  V.    Scene  i. 

On  this,  the  morning  of  the  fifth  day, 
the  bridesmaids  are  describing  the  nup- 
tial wardrobe  as  they  assist  the  bride  in 
her  toilet  (7:  1-6).  Compare  the  ward- 
robe in  Isaiah  3:16-24.  See  also  a 
parallel  in  Psalm  45. 

Act  V.    Scene  2, 

The  afternoon  of  the  same  day  (7  : 
7-8  :  3),  is  a  representation  of  a  more 
private  interview  between  the  two, 
when  they  avow  their  attachment  for 
each  other.  As  the  week  advances  they 
are  thus  gradually  brought  into  closer 
acquaintance  with  one  another,  and 
their  affection  increases.  The  bride- 
groom begins  the  conversation  (7:  7-9), 
and  the  bride  responds  in  an  undertone 
(10),  but  subsequently  "reverts  to  the 
rural  haunts  of  her  maternal  home," 
whither  she  would  invite  him  (12,  13 
and  continuing  into  the  next  chapter). 

The  warmth  of  these  expressions  seem 
to  many_  too  amatory  for  spiritual  in- 
terpretation, but  following  Strong,  we 
keep  two  considerations  before  us  (i), 
it  is  the  bride  who  speaks  in  the  most 
ardent  terms,  not  the  bridegroom,  and 
it  is  only  right  to  assume  a  pure  and 
refined  nature  behind  them  appropriate 
to  her  sex  and  innocence  ;  (2),  it  is  no 
cold  "platonic"  love  which  the  Bible 
employs  as  the  emblem  of  Christ's  feel- 
ing for  His  church,  but  something  very 
different.      See    Ephesians    5  :  28-33. 

Act  VI.    Scene  i. 

This  is  the  wedding  day.  Chapter  8, 
verses  4  to  7,  may  be  taken  as  corre- 
sponding to  the  formal  espousal  in  the 


238 


SONG  OF  SOLOMON 


presence  of  witnesses  after  the  manner 
of  the  Hebrews. 

Solomon  arrives  early  (4),  but  the 
bride  soon  joins  him,  and  then  the 
guests  are  represented  as  asking  the 
question  in  verse  5. 

The  bride  is  pointing  out  to  the  bride- 
groom the  scene  of  their  earliest  ac- 
quaintance (5-7).  (See  the  Revised 
Verson  for  an  improved  rendering  of 
this  and  other  passages  referred  to.) 
Compare  Jeremiah  2  :  2  for  Jehovah's 
refrence  to  the  warmth  of  the  early- 
zeal   of   His   people    toward   Him. 

Act  VI.    Scene  2. 

This  synchronizes  with  the  after- 
noon of  the  sixth  day,  and  gives  an  ac- 
count of  the  dower  portion  of  the  bride. 
"The  matter  is  negotiated  by  her  broth- 
ers, who,  in  their  deliberations  aside, 
speak  depreciatingly  of  her  as  they  had 
been  accustomed  to  do  ever  since  her 
tender  age."  It  is  they  who  speak  in 
verse  8.  When  they  say  :  "If  she  be  a 
wall"  (9),  they  refer  to  her  external 
appearance  suggesting  to  them  the 
blank  and  unadorned  structure  facing 
the  street  in  oriental  houses. 

The  bride  overhears,  and  interrupts 
indignantly  in  verse  10,  reminding  them 
that  she  has  found  favor  in  the  eyes  of 
her  beloved.  She  then  takes  the  nego- 
tiation into  her  own  hands,  settling 
"the  income  of  her  private  estate  upon 
the  bridegroom"   (11,   12). 

The  bridegroom  now  calls  to  her  in 
verse  14  and  she  resoonds  in  the  clos- 
ing verse,  which  has  been  compared 
with  the  final  invocation  of  the  Apoca- 
lypse to  the  Lord  Jesus,  "Even  so, 
come  !" 

Answers  to  Criticisms  and  Objec- 
tions. 

At  the  close  of  Strong's  exposition 
there  follows  his  vindication  of  the 
book  in  which  he  deals  with  criticisms 
and  objections,  some  of  the  answers  to 
which  are  here  in  a  condensed  form. 

I.  There  are  those  who  speak  of  the 
song  as  indecent,  but  this  is  explained 
by  ignorance  of  the  plot  and  its  lan- 
guage. Even  the  bare  outline  of  the 
former  largely  disproves  this,  to  say 
nothing  of  the  better  translation  which 
accompanies  it  and  which  our  space 
would  not  permit  us  to  give  except  in 
a  word  here  and  there.  There  is  a 
profound  and  hallowed  instinct  at  the 
foundation  of  the  marriage  state,  and 
where  no  sin  is,  it  may  be  alluded  to 
by  lips  of  purity. 


2.  Some  object  that  it  is  purely  a 
love-song,  nothing  more,  and  therefore 
unworthy  a  place  in  holy  writ ;  but 
Jews  and  Christians  in  all  the  ages 
have  maintained  its  spiritual  interpre- 
tation. They  may  have  differed  in  the 
details  of  its  application,  but  they  have 
seen  in  it  a  foreshadowing  of  the  rela- 
tion of  Jehovah  to  Israel,  or  Christ  to 
His  church. 

Of  course,  a  love-scene  is  the  ground 
of  the  song,  but  its  final  import  is  of  a 
higher  significance.  Figurative  lan- 
guage has  a  two-fold  application,  the 
literal  and  the  symbolic,  a  present  phy- 
sical scene  which  is  the  type  of  a  dis- 
tant event  or  a  spiritual  principle.  The 
physical  is  usually  depicted  with  par- 
ticularity, but  it  is  not  proper  to  pursue 
the  parallel  into  all  the  minuteness  of 
the  application.  To  quote  an  authority 
on  hermeneutics,  "A  parable  does  not 
run  on  all  fours." 

3.  A  third  class  have  considered  the 
book  irreverent,  and  deprecated  ad- 
dressing God  in  such  familiar  intimacy 
as  its  dialogues  involve  when  considered 
symbolically.  But  the  answer  is  first, 
that  the  language  is  not  thought  of  as 
used  by  individuals  in  their  personal 
capacity,  but  by  the  Jewish  nation  col- 
lectively, or  the  church  considered  as 
the  bride  of  Christ.  Charles  Wesley, 
and  other  hymn-writers,  employ  the 
same  sentiments  in  their  lyrics  intended 
for  public  worship  Secondly,  the  bride- 
groom typified  here,  is  not  God  in  His 
sovereign  capacity,  but  the  Redeemer 
in  His  revealed  relation  as  partaker  of 
our  human  nature.  Moreover,  the  bride 
is  not  the  church  in  her  present  weak 
and  defective  life  and  experience,  but 
as  presented  unto  Him,  "not  having 
spot,  or  wrinkle  or  any  such  thing" 
(Eph.  5:  2^). 

4.  A  fourth  class  speak  of  the  book 
as  unedifying,  which  they  think  is  jus- 
tified by  the  fact  that  it  is  so  little  used. 
But  there  are  other  parts  of  the  Bible 
of  which  the  same  might  be  said,  and 
yet  they  are  inspired,  and  "profitable 
for  doctrine,  for  reproof,  for  correc- 
tion, for  instruction  in  righteousness" 
(2  Tim.  3  :  16),  even  though  not  as 
much  so  as  other  Scriptures.  Strong 
maintains  that  the  fault  in  this  case  lies 
largely  in  our  poor  version  of  the  Song 
— poor  not  only  in  translation  but  ar- 
rangement. This  is  true  not  only  of 
the  King  James'  version  but  of  more 
modern  ones  in  English.  The  forego- 
ing exposition  furnishes  a  hint  as  to 
the  possibilities  in  the  book,  did  it  have 
a  better  literary  form. 


ISAIAH 


239 


ISAIAH 


INTEODUCTION     TO     THE     PRO- 
PHETIC   SCRIPTURES. 

None  of  the  prophets  from  the  time 
of  Solomon  to  the  period  when  they 
began  to  write  their  prophecies,  that  is 
for  two  centuries,  make  any  mention 
of  the  Messiah  or  His  kingdom.  The 
reason  is  that  during  that  period  the 
Messiah  could  not  have  been  the  object 
of  hope  to  either  kingdom  taken  as  a 
whole,  because  the  moral  conditions 
were  lacking.  1  he  promises  respecting 
Him  appealed  to  faith,  and  the  prophets 
could  not  speak  of  future  spiritual 
blessings  to  those  who  had  no  ear  to 
hear.  Their  mission  during  that  period 
was  to  convince  the  people  of  sin  and 
seek  to  bring  them  to  rcpentence,  which 
was  never  expressed  in  any  national 
sense.  There  were  individuals  who  ap- 
preciated the  Messianic  hope,  as  our 
study  of  the  Psalms  showed,  but  this 
was  not  true  of  either  Kingdom  as  such. 

Why  Prophecy  Came  to  Be  Writ- 
ten. 

It  was  about  the  eighth  or  ninth  cen- 
tury before  Christ  when  the  prophets 
began  to  record  their  prophecies.  Be- 
fore that  time,  God  was  present  with 
His  people  in  the  theocratic  sense,  and 
communicated  His  will  to  them  as  need 
existed,  by  means  of  the  Shekinah  (Ex. 
25:22),  and  the  words  spoken  by  the 
prophets  (Deut.  18:18-22).  _  These 
spoken  words  were  for  that  time  and 
generation  in  which  the  prophets  lived, 
and  were  not  necessary  to  be  written 
down.  When,  however,  this  necessity 
arose,  it  spoke  of  the  future  withdrawal 
of  God's  presence  and  the  consequent 
cessation  of  prophetic  utterances.  This 
meant  in  turn,  a  delay  or  postpone- 
ment of  the  Messianic  kingdom  (Comy 
pare  Amos  8:11,  12  and  Lamentations 
2:9).  The  prophets'  words  now  were 
preserved  for  future  generations  be- 
cause it  became  evident  that  both  the 
kingdoms  of  Israel  and  Judah  were  to 
be  scattered,  in  punishment  for  their 
sins. 

The  Mission  of  Written  Prophecy. 

Written  prophecy,  therefore,  had  a 
two-fold  mission,  one  for  the  immediate 
present,  and  the  other  the  remote  fu- 
ture. The  written  messages  revolve 
around  three  points:  (i)  The  temporal 
and  spiritual  blessings  which  God  would 
give  Israel  and  Judah,  if  faithful;  (2) 
the  judgments  that  would  fall  upon 
them  if  unfaithful;  (3)  the  renewed 
grace  to  them  when  they  should  be- 
come penitent. 


There  is  variety  in  the  detail  with 
which  the  prophets  write,  but  their 
points    of    agreement    are    as    follows : 

( 1 )  A  day  of  retribution  is  coming  on 
Judah  and  Israel,  the  end  of  which  will 
bring  repentence  and  prepare  the  way 
for  the  Messianic  kingdom.  While 
these  judgments  will  affect  Israel  and 
Judah  chiefly,  yet  they  will  fall  also  on 
the  Gentile  nations  of  the  whole  earth. 

(2)  The  tribes  of  Israel  and  Judah  will 
be  regathered  to  their  own  land,  and  a 
remnant  purified  by  discipline  will  form 
the  nucleus  of  the  restored  nation, 
where  God  will  again  dwell  in  temporal 
and  spiritual  blessing.  (3)  This  re- 
stored nation  will  be  the  germ  of  the 
Messianic  kingdom  extending  over  the 
whole  earth. 

Why  the  Gentiles  Are  Addressed. 

But  written  prophecy  embraces  God's 
words  to  Gentile  peoples  also.  These 
words  could  not  in  the  nature  of  the 
case  always  have  been  spoken  to  them, 
and  even  so,  those  peoples  have  long 
since  ceased  to  exist  as  peoples. 

Why,  then,  writterf  and  preserved? 
Not  simply  that  we  of  these  latter  days 
may  see  their  fulfillment,  and  thus  have 
our  faith  confirmed,  for  this  fulfillment 
cannot  in  many  cases  be  proved  be- 
cause of  our  historical  ignorance.  They 
were  written  rather  because  the  pur- 
pose of  God  in  the  Jews  as  a  people, 
both  as  wanderers  and  when  restored 
and  dwelling  in  their  own  land,  brings 
them  into  continued  relations  to  other 
peoples,  and  especially  to  those  dwell- 
ing immediately  around  them.  And  al- 
though the  earlier  peoples,  as  Edom 
and  Moab,  Syria  and  Egypt,  may  cease 
to  exist,  yet  other  peoples  arise  and 
the  same  relations  in  substance  con- 
tinue. 

As  His  own  chosen  nation,  through 
whom  He  will  reveal  Himself  to  the 
nations,  the  Jews  hold  through  all  time 
an  official  position  and  have  a  sacred 
character,  and  in  the  day  of  their  re- 
storation and  of  the  judgment  of  the 
nations,  the  great  question  will  be,  how 
far  have  the  other  nations  regarded 
them  as  His  people,  and  so  treated 
them? 

For  the  substance  of  the  above,  in- 
debtedness is  acknowledged  to  Andrews' 
"God's  Revelation  of  Himself  to  Man." 

Questions. 

1.  Indicate  the  period  marked  by  the 
absence  of  written  prophecies  in  Judah 
and  Israel. 

2.  Why  was  this  true? 

3.  At  about  what  period  did  written 
prophecy  begin? 


240 


ISAIAH 


1:1-4:1 


4.  Prior  to  that  time  how  had  God 
communicated  with   His  people  ? 

5.  Was  the  change  from  spoken  to 
written  prophecy  a  hopeful  one,  or 
otherwise  ? 

6.  State  the  two-fold  mission  of  writ- 
ten prophecy. 

7.  Around  what  three  points  does 
■written  prophecy  revolve? 

8.  On  what  three  things  do  the 
prophets  all  agree? 

9.  Why  were  the  prophecies  con- 
cerning  the    Gentile    nations   recorded? 

10.  What  kind  of  a  position  and  char- 
acter do  the  Jews  hold  through  all  time 
with  reference  to   the   Gentile  nations? 

11.  What  will  be  the  great  criterion 
of  judgment  upon  the  Gentile  nations 
in  the  day  of  the  restoration  of  Israel? 

GENEEAL  DISCOUESES 

Chaptees  1-5 

The  first  five  chapters  of  Isaiah  form 
a  natural  division,  to  which,  for  want 
of  a  better  title,  we  give  that  of  Gen- 
eral Discourses,  or  messages.  ITie 
first  is  limited  to  chapter  i,  the  second 
covers  chapters  2-4,  and  the  third  chap- 
ter 5. 

But  first  notice  the  introduction, 
verse  i.  By  what  word  is  the  whole 
book  described?  What  genealogy  of 
the  prophet  is  given?  To  which  king- 
dom was  he  commissioned,  Israel  or 
Judah  ?  In  whose  reigns  did  be  proph- 
esy ? 

Examine  2  Kings,  chapters  15-20, 
and  the  parallel  passage  in  2  Chronicles 
for  the  history  of  this  period.  It  will 
be  seen  later  that  the  prophet  received 
his  vision  in  the  last  year  of  Uzziah, 
so  that  few  of  his  messages  belong  to 
that  reign.  In  the  days  of  Jotham  and 
Ahaz  Judah  was  menaced  by  Syria  and 
Israel,  and  shortly  after  Ahaz  came  to 
the  throne  he  made  an  alliance  with 
Assyria  against  them.  This  was  con- 
trary to  the  divine  will  and  gives  occa- 
sion for  much  of  Isaiah's  prophecy,  es- 
pecially in  the  early  oart  of  the  book. 
Assyria  at  first  a  friend,  afterwards 
became  the  enemy  of  Judah,  to  the  lat- 
ter's  serious  loss.  When  Hezekiah 
came  to  the  throne,  however,  he  placed 
his  trust  in  Jehovah  and  was  able  to 
resist  the  further  inroads  of  Assyria. 
Familiarity  with  these  facts  is  neces- 
sary to  understand  the  allusions  in 
Isaiah. 

First  Discourse.    Chapter  i :  2-31. 

This  discourse  opens  with  an  indict- 
ment against  the  people  for  their  sin 
(2-4),  ingratitude  and  sinful  ignorance 
being  emphasized.  The  name  of  Israel 
is  these  verses  is  to  be  taken  in  a  ge- 


neric sense  as  including  Judah.  Now 
follows  a  description  of  the  present 
consequences  of  their  sin  (5-9).  No- 
tice the  figure  of  speech— "a  cottage  in 
a  vineyard."  The  cottage  was  the  shel- 
ter of  the  keeper  of  the  vineyard,  but 
Judah's  desolation  at  this  time  repre- 
sented a  vineyard  without  fruit,  the 
cottage  alone  indicating  that  it  was  a 
vineyard.  In  other  words  Jerusalem 
"the  daughter  of  Zion"  and  the  capital 
of  the  kingdom  was  about  all  that  re- 
mained to  her  at  this  time.  A  remon- 
strance follows  (10-15).  "Sodom"  and 
"Gomorrah"  are  used  metaphorically. 
The  people  were  hypocritical  in  their 
religious  worship,  and  God  was  weary 
of  it.  He  appeals  to  them  (16-20), 
The  appeal  is  recognized  as  fruitless, 
and  judgments  must  follow,  out  of 
which  purification  and  redem.ption  shall 
come  (21-27).  This  period  of  judg- 
ment runs  throughout  the  history  of 
Judah  down  to  the  end  of  this  age,  as 
indicated  by  verses  26  and  27,  which 
speak  of  a  time  not  yet  realized  in  her 
experience.  In  other  words  Jerusalem 
on  this  earth  shall  some  day  be  known 
as  "the  city  of  righteousness."  This 
will  be  when  Zion,  or  the  kingdom  of 
Judah,  shall  have  been  redeemed  with 
judgment.  The  discourse  closes  with  a 
further  note  of  warning  (28-31). 

Second  Discourse.     Chapters  2-4. 

This  discourse  opens  where  the  pre- 
vious one  ends,  viz.  "in  the  last  days" 
(2).  Then  the  kingdom  shall  have  been 
restored  to  Judah,  and  that  nation  shall 
have  become  the  head  of  the  Gentile 
nations  on  the  earth,  for  such  is  the 
meaning  of  chapter  2 : 2-4.  The  mil- 
lennial age  is  brought  into  view,  when 
the  other  peoples  of  the  earth  are  learn- 
ing of  God  through  the  converted  Jew, 
and  when  peace  is  reigning  among  them. 
I'his  vision  of  future  blessing  for  Judah 
is  followed  by  a  repetition  of  the  in- 
dictment against  the  people  for  their 
present  sin  (6-9).  They  have  been 
affiliated  with  the  Gentile  nations,  lux- 
uriating in  their  wealth,  and  worship- 
ing their  idols.  The  coming  penalty  on 
Judah  is  predicted  (2:  10-4:  i).  In  the 
course  of  these  verses  note  the  rebuke 
to  the  pride  of  .he  men  of  Judah  and 
the  luxury  of  the  women.  The  details 
of  the  attire  of  the  women  (3  :  16-26) 
has  had  light  thrown  upon  it  recently 
by  oriental  exploration.  Seventeen  of 
the  twenty-one  ornaments  spoken  of 
were  those  worn  by  the  heathen  god- 
dess Ishtar.  The  Babylonian  women 
copied  the  dress  of  their  favorite  god- 
dess, and  the  Jerusalem  women  adopted 
their  fashions.  The  discourse  closes 
with  a  repetition  of  the  future  bless- 
ing promised  (4 :  2-6). 


Chs.  5-7 


ISAIAH 


241 


The  Third  Discourse.     Chapter  5. 

The  vineyard  spoken  of,  and  of  which 
such  care  was  taken  is  Judah  (1-3). 
How  Judah  repaid  God  for  this  care  is 
shown  (4).  The  penalty  is  indicated 
figuratively  (5-7).  The  remainder  of 
the  chapter  gives  in  plain  language  the 
details  of  Judah's  sin,  and  the  penalty 
to  be  inflicted  upon  her. 

Questions. 

1.  How  many  discourses  are  in  the 
section  ? 

2.  Have  you  refreshed  your  memory 
by  reading  the  chapters  in  Kings? 

3.  Give  in  your  own  words  an  out- 
line of  the  first  discourse. 

4.  How  does  the  second  discourse 
open  and  close? 

5.  Under  what  figure  is  the  story  of 
God's  goodness  and  Judah's  unright- 
eousness repeated  in  chapter  5  ? 

PROPHET'S  CAIiL  "^ 

Chapter  6 

This  makes  a  short  lesson  but  a  dis- 
tinctive one.  The  prophet  is  giving  an 
account  of  himself,  relating  the  circum- 
stances under  which  he  entered  the 
prophetic  office,  and  the  authority  by 
which  he   speaks. 

The  story  divides  itself  thus :  the 
vision  (1-4)  ;  the  effect  of  the  vision 
in  producing  conviction  and  confession 
of  sin  (5)  ;  his  cleansing  from  sin  (6, 
7)  ;  his  call  to  service  (8)  ;  the  dedi- 
cation of  himself  to  that  service  (8)  ; 
the  divine  commission  given  him  (9, 
10).  This  commission  is  of  a  discour- 
aging character.  The  people  will  hear 
his  messages  but  fail  to  be  influenced 
by  them.  Ihey  will  become  more  and 
more  blind  and  deaf  to  the  divine 
warnings,  and  neither  will  be  converted 
nor  spiritually  healed. 

This  discouraging  outlook  brings  the 
inquiry  from  the  prophet  (11),  to  which 
the  Lord  replies  down  to  the  end  of  the 
chapter.  In  other  words,  the  people's 
blindness  and  sin  will  continue  for  a 
long  while,  but  not  forever.  The  oak 
tree  retains  its  substance  even  after  it 
is  felled  to  the  ground,  and  though  Ju- 
dah will  be  cast  away,  a  remnant  will 
be  saved  in  the  last  day.  This  is  the 
significance  of  the  last  clause  of  verse 
13,  which  speaks  of  the  holy  seed  as 
the  substance,  cr  the  stock  of  the  king- 
dom. By  "the  last  day"  is  meant  the 
end  of  the  present  age,  which  will  be  a 
period  of  great  tribulation  for  the  Jew- 
ish people,  but,  out  of  which  a  remnant 
will  be  delivered  to  become  the  nucleus 
of  the  millennial  kingdom. 

You  have  had  attention  called  to  the 
law  of  recurrence  in  earlier  lessons, 
and  will  have  noted  its  operation  here. 


In  each  of  the  discourses  in  this  book, 
and  now  in  the  story  of  the  prophets' 
call,  the  same  ground  is  being  covered 
over  and  over  again,  only  with  added 
detail  here  and  there.  It  is  always, 
sin,  penalty,  repentence,  restoration,  de- 
liverance, future  blessing.  What  was 
said  in  the  "Introduction  to  the  Pro- 
phetic Scripture,"  is  thus  verified. 

Questions. 

1.  What  is  the  prophet  doing  in  this 
chapter? 

2.  Can  you  give  its  outline  from 
memory  ? 

3.  Have  you  been  impressed  with  its 
value  as  a  Bible  reading  or  theme  for 
exppsition  ? 

4.  What  is  the  significance  of  "the 
last  day?" 

5.  Can  you  recall  the  definition  of 
"the  law  of  recurrence?" 

JUDAH'S  ALLIANCE  WITH 
ASSYRIA 

Chaptees  7-9 

Syria  and  Israel  menaced  Judah 
through  Jotham's  reign  but  the  situa- 
tion has  become  acute  now  that  Ahaz 
is  on  the  throne   (7  :  i,  2). 

The  Promised  Sign. 

The  Lord,  through  Isaiah,  counsels 
and  encourages  the  king  at  a  crisis  of 
affairs  (3-16).  Notice  where  the 
prophet  is  to  meet  Ahaz  (3),  where  he 
and  his  military  engineers  may  be  con- 
ferring as  to  the  water  supply  during 
the  expected  siege.  Notice  who  ac- 
cornpanies  the  prophet,  and  his  name 
which  means  "a.  remnant  shall  return" 
(margin).  The  name  was  doubtless 
known  to  the  king  and  his  party  and 
was  intended  to  inspire  hope,  as  it 
pointed  to  God's  purpose  of  ultimate 
blessing  for  Judah.  Notice  the  design 
of  Syria  and  Israel  to  overthrow  the 
throne  of  Judah  and  set  up  their  choice 
in  the  place  of  Ahaz  (6).  Ahaz'  un- 
willingness to  ask  a  sign  (12),  was  not 
piety  but  the  opposite,  since  he  was  in- 
tent on  his  own  plan  to  invite  the  aid 
of  Assyria  and  cared  nothing  for  Je- 
hovah. 

The  virgin  is  not  identified,  but  within 
the  period  when  she  would  become  a 
wife  and  mother  and  her  offspring  old 
enough  to  discriminate  between  good 
and  evil,  a  few  years  at  the  most,  Ahaz' 
present  enemies  would  be  past  the  power 
to  harm  him. 

Such  is  the  immediate  application, 
but  the  Holy  Spirit  had  in  mind  a 
grander  and  fuller  application,  as  we 
know  from  Matthew  i  :  23.  This  gives 
occasion  to  speak  of  another  principle 
in  the  interpretation  of  prophecy  known 
as  the  law  of  double  reference.     That 


242 


ISAIAH 


7 :  17-12 : 1 


is,  when  the  precise  time  of  particular 
events  is  not  revealed,  the  prophets 
sometimes  speak  of  them  as  continuous, 
and  sometimes  blend  two  events  in  one. 
The  latter  is  the  case  here,  and  the 
birth  of  this  child  of  the  virgin,  who 
.became  married  in  Ahaz'  time,  is  a 
foreshadowing  of  the  birth  of  Jesus 
Christ  who  was  conceived  by  the  Holy- 
Ghost  and  born  of  the  virgin  Mary, 
who  remained  a  Virgin  until  after  the 
birth  of  her  first-born  Son. 

Coming   Judgments   on   Judah,    7: 
17-8:8. 

Ahaz'  rejection  of  God,  and  his  con- 
fidence in  Assyria  calls  forth  a  prophe- 
cy of  punishment  (17)-  Assyria  will 
ultimately  become  Judah's  enemy,  (18- 
20),  and  the  land  be  desolate  of  popu- 
lation and  laid  waste  (21-25).  After 
a  parenthesis,  in  which  similar  catastro- 
phes are  spoken  of  in  the  case  of  Syria 
and  Israel  (8:1-7),  Judah  is  again  al- 
luded to  (8).  When  the  king  of  As- 
syria is  passing  through  Israel,  and 
leading  her  people  into  captivity,  he 
will  sweep  down  into  Judah  also,  and 
spare  only  Jerusalem,  the  capital  of 
the  nation.  This  prophecy  was  fulfilled 
in  the  story  of  Sennacherib  and  Heze- 
kiah  with  which  the  book  of  Kings  has 
familiarized  us. 

A  Forecast  of  the  End  of  the  Age. 
vv.  9-22. 

The  law  of  double  reference  finds  an- 
other illustration  in  the  verses  follow- 
ing. From  the  immediate  judgments 
falling  on  Judah,  the  Holy  Spirit  leads 
out  the  prophet  to  speak  of  those  to 
come  at  the  end  of  the  age. 

Verse  9  is  a  picture  of  the  Gentile 
nations  federated  under  the  man  of  sin, 
with  whose  character  and  work  we  have 
become  partially  acquainted.  This  fed- 
eration will  come  to  naught  (10).  The 
faithful  remnant  of  Israel  in  that  day 
are  urged  to  make  God  their  trust  (11- 
18),  while  the  nation  as  a  whole  will 
be  walking  in  moral  and  spiritual  dark- 
ness (19-22). 

The  Second  Coming  of  Christ  9: 

1-7. 

This  darkness  and  gloom  will  not 
continue  forever  (9:1-3,  R.  V.).  The 
day  is  coming  when  the  Gentile  yoke 
will  be  removed  from  Israel  under  mi- 
raculous conditions  foresliadowed  _  by 
Gideon's  victory  over  the  Midianites 
(4).  It  is  the  coming  of  the  Messiah 
to  reign  that  will  efi'ect  this  (6,  7). 
Notice  the  law  of  double  reference  in 
these  verses,  where  the  first  and  second 
advents  of  Christ  are  referred  to  as 
continuous,  or  blended  together  in  one. 
The  last  verse  shows  conclusively  that 


the  mind  of  the  Holy   Spirit  is  resting 
upon  the  millennial  age. 
Questions. 

1.  What  nations  are  Judah's  enemies 
at  this  time? 

2.  What  was  the  design  in  Isaiah's 
being  accompanied  by  his  son? 

3.  Quote  Matthew  i  :  23. 

4.  State  the  law  of  double  reference. 

5.  What  is  the  interpretation  of  8  :  8  ? 

6.  To  what  period,  presumably,  does 
8  :  9  apply  ? 

7.  Explain  9  :  4. 

JUDGMENT  ON  ASSYEIA 
Chapteks  10-12 

The  verses  intervening  since  the  last 
lesson  apply  to  Israel,  and  are  compara- 
tively unimportant  ;  but  at  verse  five 
of  chapter  ten  begins  a  discourse  con- 
cerning Assyria,  running  continuously 
to  the  close  of  chapter  twelve.  As- 
syria, which  has  been  the  ally  of  Ju- 
dah, is  to  become  her  enemy,  but  the 
chastisement  she  is  to  inflict  on  Judah 
is  in  the  divine  purpose,  up  to  a  cer- 
tain point  (vv.  5,  6). 

Assyria's  motive  is  not  the  divine 
glory,  however,  but  her  own  aggrandize- 
ment, which  leads  her  to  go  further  in 
afflicting  Judah  than  God  intends.  She 
cares  nothing  for  Jehovah,  and  esteems 
the  God  of  Jerusalem  no  greater  than 
the  idols  of  the  surrounding  nations 
which  she  has  overcome  (vv.  7-1 1). 
Therefore,  her  day  of  retribution  is 
coming   (vv.   12-19). 

But  the  day  of  her  retribution  is  that 
of  Israel's  deliverance  and  triumph 
(vv.  20-34).  "Israel"  is  used  inter- 
changeably with  Judah  when  the  his- 
tory of  that  people  at  the  end  of  the 
age  is  in  mind.  And  that  such  is  the 
case  here  is  evident  because  Israel  is 
found  trusting  no  longer  in  any  Gentile 
nation,  but  in  Jehovah  himself  (v.  20). 
Also  the  saved  remnant  is  spoken  of 
(vv.  20,  21).  Comforting  language  is 
used  (vv.  24,  25).  Israel's  enemy  shall 
be  miraculously  overcome,  as  were  the 
Midianites  under  the  Gideon  (vv.  26, 
27).  Thus  we  have  another  illustration 
of  the  law  of  double  reference,  and  two 
events  wide  apart  in  point  of  time  are 
spoken  of  as  though  continuous. 

As  strengthening  the  thought  that  the 
end  of  the  age  is  referred  to,  we  find 
the  second  coming  of  Christ  indicated 
and  blended  with  His  first  coming  (11  : 
1-5.  Compare  v.  4  with  2  Thess.  2  :  8). 
A  description  of  millennial  conditions 
follows  (vv.  6-9).  The  Gentiles  are 
seen  fellowshiping  Israel  (v.  10),  while 
the  latter  are  being  gathered  "from  the 
four  corners  of  the  earth,"  the  ten 
tribes  and  the  two  once  more  united 
in  a  single  kingdom   (vv.   11-13).     The 


Chs.  13-28 


ISAIAH 


243 


section  closes  with  a  song  of  rejoicing 
which  will  be  heard  in  Jerusalem  in 
that  day,  as  recorded  in  chapter  twelve. 

Questions. 

1.  To  which  kingdom  does  the  last 
Dart  of  chapter  9  seem  to  refer? 

2.  When  is  the  name  "Israel"  used 
interchangeably   with    "Judah"  ? 

3.  Give  four  reasons  for  believing 
the  end  of  the  age  is  referred  to  in 
verses  20-24? 

4.  Quote  2  Thess.  2  :  8. 

5.  I'o  what  period  did  verses  6-9  re- 
fer? 

6.  When  will  the  song  of  rejoicing 
(c.  12)  be  sung  in  Judah  ? 

JUDGMENT  ON  THE  GENTILE 

NATIONS 

Chapters  13-27 

This  is  a  long  lesson  to  read,  but  the 
study  put  upon  it  need  not  be  propor- 
tioned to  its  length.  There  is  a  same- 
ness in  the  chapters,  and  their  contents 
are  not  unlike  what  we  reviewed  in  the 
preceding  lesson.  Note  the  names  of 
the  nations  and  their  continguity  to 
God's  chosen  people.  They  have  come 
in  contact  with  their  history  again  and 
again,  for  which  reason  they  are  sin- 
gled out  for  special  mention.  It  will 
be  well  here  to  review  what  was  said 
about  these  Gentile  nations  in  the  "In- 
troduction to  the  Prophetic  Scriptures." 
Seven  nations  are  named,  a  perfect 
number,  indicating  Gentilism  as  a  whole, 
construed  as  the  enemy  of  Israel.  In 
their  order  we  have  Babylon  (cc.  13- 
14)  ;  Moab  (cc.  15-16)  ;  Syria  (17)  ; 
Ethiopia  (18)  ;  Egypt  (ig,  20)  ;  Medo- 
Persia   (21,  2.2')  ;    Tyre   {21). 

Then  follows  a  picture  of  judgment 
in  which  all  the  nations  seem  to  be  in- 
cluded ;  but  following  the  judgments 
on  the  Gentile  nations,  Judah  is  seen 
redeemed  from  her  iniquity,  delivered 
from  her  tribulations,  and  restored  to 
her  land  (cc.  25-27).  This  whole  sec- 
tion of  the  book,  therefore,  is  on  an 
enlarged  scale,  that  which  has  been  set 
before  us  several  times. 

For  the  purpose  of  the  present  study, 
therefore,  and  as  a  matter  of  conven- 
ience, these  discourses  might  be  grouped 
as  one — climaxing,  as  in  the  other  in- 
stances, in  the  ultimate  triumph  of  the 
chosen  people. 

This  idea,  however,  involves  one  of 
two  things:  Either  these  nations  typify 
Gentile  dominion  in  the  earth  at  the 
end  of  this  age,  or  else  they  themselves 
will  be  revived  as  nations  with  refer- 
ence to  the  judgments  of  that  day. 

The  evidence  for  their  revival,  how- 
ever, is  not  apparent  except  in  one  case, 
that  of  Babylon  (cc.  13,  14).  The 
chapters  referring  to  the  overthrow  of 
Babylon    by   the    Medes    and    Persians, 


seem  not  to  have  been  fulfilled  in  tha*- 
event,  except  in  part ;  from  which  the 
conclusion  is  gathered  that  a  later  and 
completer  fulfillment  is  in  store.  There 
are  corresponding  passages  in  other 
prophets  indicating  this,  and  the  book 
of  Revelation  (c.  18)  seems  almost  to 
require  it. 

There  are  at  least  nine  features  of 
prophecy  in  these  chapters  not  fulfilled 
ia  the  earlier  overthrow  of  Babylon  re- 
ferred to  :  The  whole  land  was  not  then 
destroyed  (13:5);  the  Day  of  the 
Lord  did  not  then  come  (v.  6)  ;  the 
physical  phenomena  were  not  then  seen 
(v.  10)  ;  the  city  itself  was  not  then 
destroyed  as  Sodom,  for  the  Persian 
victory  was  without  blood,  and  the 
scepter  passed  gently  into  their  hands. 
Moreover,  the  land  still  yields  a  prince- 
ly income  to  its  Turkish  rulers,  and  a 
city  and  a  village  exist  on  the  site  of 
Babylon  (vv.  19-22)  ;  the  Lord  did  not 
then  visit  Jacob  with  rest,  nor  has  He 
done  so  as  yet  (14:  1-3)  ;  the  king  of 
Babylon  therein  minutely  described,  has 
not  yet  arisen,  and  seems  to  point  to  a 
greater  and  more  august  being  than  the 
world  has  ever  seen  (4:  22);  the  As- 
syrian was  not  then  trodden  down  in 
the  land  of  Judah,  nor  was  the  yoke 
then  removed  from  her  (v.  25)  ;  finally, 
the  divine  purpose  on  the  whole  earth 
was  not  then  fulfilled  (v.  2(i). 

Questions. 

1.  Have  you  examined  the  location 
of  these  seven  Gentile  nations  on  the 
map? 

2.  How  is  the  law  of  recurrence  il- 
lustrated in  this  lesson? 

3.  What  two  ideas  about  these  na- 
tions are  suggested  in  this  lesson? 

4.  Have  you  read  chapter  18  of  Reve- 
lation ? 

5.  What  existing  evidence  is  there 
that  Babylon  has  not  yet  been  destroyed 
as  Sodom? 

6.  V/hat  great  person  seems  to  be  re- 
ferred to  in  chapter   14:4-22? 

JUDAH  AND  EGYPT 

Chapters  28-35 

ITiese    chapters    make    a    unit    since, 
with  the  exception  of  the  opening  part 
of    chapter    28,    they   chiefiy    deal    with 
Judah's  futile  alliance  with  Egypt. 
Chapter  28. 

Israel,  or  the  kingdom  of  the  ten 
tribes,  is  addressed  under  the  name  of 
her  leading  tribe  "Ephriam"  (v.  i). 
Her  great  sin  is  strong  drink.  "The 
head  of  the  fat  valley"  is  Samaria  the 
capital,  which  is  soon  to  be  overthrown 
by  the  Assyrians  (vv.  2-4).  Observe, 
however,  the  usual  forcast  of  the  end 
of  the  age  and  the  coming  deliverance 
and  triumph  of  the  faithful  remnant  (v. 


244 


ISAIAH 


Chs.  29-39 


5).     This  is  a  parallel  to  what  we  have 
seen  in  so  many  instances  hitherto. 

At  verse  14,  Jerusalem  rather  than 
Samaria,  is  addressed,  Judah  rather 
than  Israel.  The  end  of  the  age  is  in 
mind  and  the  covenant  with  the  Anti- 
christ at  that  time  (compare  v.  15  with 
Dan.  9,  especially  v.  2-j),  The  Mes- 
siah is  seen  coming  in  judgment,  and 
destroying  the  power  of  the  Antichrist 
iv  (compare  2  Thess.  2). 

Chapter  29. 

"Ariel,"  which  means  "the  lion  of 
God,"  is  one  of  the  names  of  Jerusalem 
(vv.  1-2).  A  siege  is  predicted  (vv. 
3-6),  and  while  this  may  primarily  re- 
fer either  to  that  of  the  Assyrians  un- 
der Sennacherib,  or  the  Babylonians 
under  Nebuchadnezzar,  yet  before  the 
close  of  the  chapter,  the  time  of  bless- 
ing portrayed  for  Judah  shows  a  further 
fulfillment  in  the  last  siege  of  the  united 
Gentile  nations  under  the  Antichrist. 
Again  we  fnid  the  parallel  to  earlier 
chapters,  especially  10,  and  an  illustra- 
tion of  the  law  of  recurrence.  Read 
also  Daniel  11,  Micah  4:11;  5:4-15, 
and  Zechariah,  chapters  12-14. 

Chapter  30. 

When  Jerusalem  was  besieged  by 
Sennacherib,  and  later  by  Nebuchadnez- 
zer,  she  sought  aid  from  Egypt,  her 
natural  ally,  because  of  her  proximity, 
but  also  because  Egypt  was  Assyria's 
and  Babylon's  natural  rival  for  world- 
power.  This  was  contrary  to  the  di- 
vine will,  for  Judah  should  have  trusted 
in  God.  Egypt's  aid  on  both  occasions 
was  to  no  purpose  as  other  Scriptures 
show,  and  the  whole  circumstance  is 
typical  of  the  end  of  the  age.  When, 
in  that  day,  Jerusalem  for  the  last  time 
shall  be  besieged  by  the  Gentile  nations, 
again  will  her  hope  turn  to  the  world 
which  Egypt  represents,  and  in  vain. 
All  this  is  set  before  us  in  what  f9l- 
lows.  We  have  (i)  the  alliance  and  its 
failure  (vv.  1-7)  ;  (2)  the  nation  warned 
but  to  no  purpose  (vv.  8-17)  ;  (3)  the 
customary  encouragement  to  the  faith- 
ful remnant  (vv.  18-21)  ;  (4)  all  of 
which  is  to  be  accomplished  by  the  re- 
turn of  the  Lord  (vv.  22-23). 
Chapter  31. 

The  alliance  with  Egypt  is  again 
condemned  (vv.  1-3),  and  is  quite  un- 
necessary in  view  of  Jehovah's  purpose 
towards  His  faithful  people  in  that  day 
(w.  4-9).  It  must  be  clear  that  these 
latter  verses  refer  to  the  future  since 
no  such  defence  of  Jerusalem  by  Je- 
hovah has  yet  taken  place. 
Chapter  32. 

The  connection  with  the  preceding  is 
close.  There  Jehovah,  the  second  per- 
son of  the  Trinity,  is  seen  interposing 


on  behalf  of  Judah,  and  here  He  is  seen 
actually  reigning  over  her  in  the  mil- 
lennial period  following.  Jesus  Christ 
is  this  King  (v.  i).  Millennial  bless- 
ings are  portrayed  (vv.  2-5).  The 
Holy  Spirit  is  poured  out,  and  peace 
ensues  (vv.  15-20).     Read  Joel  2. 

Chapter  33. 

Practically  the  same  ground  is  cover- 
ed here  as  in  the  preceding  chapters. 
Judgment  is  pronounced  on  the  enemy 
(v.  i)  ;  the  prayer  of  the  faithful  rem.- 
nant  is  heard  (vv.  2-6)  ;  the  judgment 
is  seen  in  execution  (vv.  7-12)  ;  the 
faithful  are  dwelling  in  safety  and  be- 
holding the  King  in  His  beauty  (vv.  13- 
24). 
Chapter  34. 

This  is  a  parallel  to  chapter  24,  and 
one  of  the  darkest  chapters  in  the  Bible, 
describing  a  judgment  world-wide.  The 
indignation  of  God  is  upon  all  the  na- 
tions and  their  armies,  an  enlargement 
of  that  spoken  of  upon  the  Assyrian, 
and  of  which  that  vv^as  a  type  (compare 
2  Thess.  I  :  5-10). 

Chapter  35. 

After  these  judgments,  blessing  and 
glory  are  resting  upon  Judah.  Evi- 
dently the  millennium  is  once  more 
pictured  here. 

Questions. 

1.  What  central  fact  unifies  these 
chapters? 

2.  To  which  kingdom  does  the  open- 
ing prophecy  of  chapter  28  apply? 

3.  What  specific  sin  is  judged? 

4.  How  was  Samaria  located  topo- 
graphically? 

5.  To  what  does  28:  15  apply? 

6.  Are  you  familiar  with  2  Thess.  2? 

7.  What  does  "Ariel"  mean,  and  to 
what  is  the  word  applied  ? 

8.  Why,  naturally  speaking,  should 
Judah  have  sought  aid  from  Egypt? 

9.  What  makes  it  clear  that  chapter 
31  is  future  in  its  application? 

10.  Are  you  familiar  with  Joel  2? 

11.  Name  two  of  the  darkest  chapters 
thus  far  met  in  the  prophets. 

12.  What  are  some  of  the  millennial 
features  foretold  in  the  last  chapter  of 
this  lesson? 

HISTORICAL   PAEENTHESIS 

Chapter  36-39 

These  chapters  are  a  dividing  line  be- 
tween what  may  be  called  Parts  i  and 
2  of  this  book.  They  deal  with  Heze- 
kiah's  reign  whose  history  has  been 
considered  in  2  Kings  and  2  Chronicles. 

The  chapters  are  not  arranged 
chronologically,  as  the  event  of  chapter 
38,    Hezekiah's    sickness   and  recovery, 


ISAIAH 


245 


occurred  prior  to  the  siege  of  Senna- 
cherib  (cc.  36,   27)' 

The  prophecies  preceding  these  chap- 
ters predict  the  rise  of  the  Assyrian 
power  as  tlie  enemy  of  Judah  and  God's 
rod  of  punishment  for  them,  which 
were  fulfilled  in  Hezekiah's  time  ;  while 
those  following  look  upon  the  nation  as 
in  captivity  to  Babvlon,  the  successor  to 
Assyria.  It  is  in  connection  with  Heze- 
kiah's pride  (c.  39)  that  this  captivity 
is  first  definitely  announced. 

While  the  chapters  following  look 
upon  the  nation  as  already  in  Babylon, 
they  do  so  chiefly  for  the  purpose  of  as- 
suring the  faithful  remnant  of  ultimate 
deliverance  not  only  from  the  Baby- 
lonian captivity,  but  from  all  the  na- 
tions whither  the  Lord  has  driven  them, 
in  the  latter  days. 

In  brief,  chapter  36  reveals  the  As- 
syrian army  before  Jerusalem,  and  the 
effect  upon  the  Jewish  people.     Chapter 

37  shows  the  king  in  supplication  to 
Jehovah  with  the  effect  on  the  invaders. 

38  is  the  story  of  the  king's  sickness 
and  healing,  in  which  the  prediction  of 
the  king's  death  alarms  him  because  at 
this  time  he  had  no  heir.  Had  he  died 
thus,  the  messianic  hope  would  have 
died  with  him. 

In  chapter  39  we  have  the  circum- 
stance of  Hezekiah's  boasting  to  the 
Babylonian  ambassadors — exalting  hirn- 
self  rather  than  Jehovah.  It  is  in  this 
connection  that  the  prophecy  of  Baby- 
lonian supremacy  is  given.  This  is  im- 
pressive, when  we  recall  that  Babylon 
had  not  yet  risen  into  the  place  of 
power  which  was  still  held  by  Assyria. 
Only  supernatural  power  could  have 
revealed  this  to  Isaiah.  The  reason 
why  these  Babylonians  visited  Jeru- 
salem at  this  time  may  have  been  con- 
nected with  their  subsequent  overthrow 
of  that  sacred  city.  Had  the  king 
glorified  His  God  instead  of  himself 
might  not  the  result  have  been  differ- 
ent? 

Questions. 

1.  To  whose  history  does  this  paren- 
thesis allude  ? 

2.  What  is  the  relation  of  these  chap- 
ters to  those  preceding  and  following? 

3.  Have  you  reviewed  the  chapters 
in  Kings  and  Chronicles? 

4.  Where  is  Judah  supposed  to  be 
historically,  in  the  latter  part  of  Isaiah? 

5.  Why  do  those  later  prophecies  so 
regard  Judah  ? 

6.  Give  a  brief  outline  of  each  chap- 
ter of  the  lesson. 

7.  What  special  cause  of  alarm  was 
there  is  the  announcement  of  the  king's 
death  ? 

8.  What  is  the  supernatural  feature 
about  the  prophecy  of  Babylon's  suprem- 
acy? 


INTEODUCTOEY  TO  PART  II 

The  chapters  of  Part  2  (cc.  40-46), 
are  chiefly  millennial,  and  so  different 
from  the  prevailing  themes  preceding, 
as  to  raise  a  query  whether  they  were 
not  written  by  some  other  author — a 
second,  or  deutero-Isaiah,  as  some  call 
him.  We  do  not  hold  that  opinion,  the 
reasons  for  which  are  briefly  stated  in 
the  author's  Primers  of  the  Faith. 

In  Synthetic  Bible  Studies,  it  was 
found  convenient  to  treat  this  part  as  a 
single  discourse — though  doubtless,  such 
is  not  the  case  in  fact.  As  such  its 
theme  may  be  discovered  in  verses  i 
and  2  of  chapter  40 — "Comfort."  The 
prophet,  through  the  Holy  Spirit,  sees 
the  nation  in  the  latter  days,  forgiven 
and  at  rest  in  Judea  again.  This  is  the 
"comfort"  he  is  to  minister  to  the  faith- 
ful, and  in  the  chapters  following  the 
elements  of  this  comfort  are  explained. 
Or,  to  change  the  figure,  on  the  as- 
sumption that  the  nation  shall  be  for- 
given and  restored,  these  chapters  re- 
veal the  factors  or  events  leading  up  to 
that  experience  and  that  happy  time. 

These  are  in  brief,  seven : 

1.  God's  providential  care  for  the 
people  of  Judah  during  their  scattered 
condition  (see  for  example,  the  latter 
half  of  c.  40). 

2.  The  work  of  the  Messiah  on  their 
behalf,  suffering  for  them  first,  and  tri- 
umphing for  them  afterwards  (see  cc. 
42,  50,  but  especially  53). 

3.  The  outpouring  of  the  Holy  Spirit 
upon  them  (c.  44). 

4.  The  overthrow  of  Babylon  and  all 
Gentile  power  as  opposed  to  them  (cc. 
45-48). 

5.  Their  recall  to  God's  service  (c. 
49)- 

6.  The  divine  oath  concerning  their 
redemption  (cc.  54-59). 

7.  The  predicted  millennial  glory  (cc. 
60-66), 

Another  way  to  treat  this  part  of  the 
book  is  to  sub-divide  it  again  into  three 
sections  to  which  consideration  will  be 
given  in  the  lessons  following. 

Questions. 

1.  What  chapters  are  included  in 
Part  2  ? 

2.  What  is  the  general  character  of 
the  discourses  of  Part  2? 

3.  To  what  question  has  Part  2  given 
rise? 

4.  Is   this    opinion   here    entertained? 

5.  How  may  these  chapters  be  treated 
homiletically  ? 

6.  What  theme  might  be  given  them 
in  such  event? 

7.  How  would  you  explain  or  Justify 
this  theme? 

8.  What  other  figxire  of  speech  might 


246 


ISAIAH 


Chs.  40-57 


be  applied  to  the  interpretation  of  these 
chapters. 

9.  Can  you  name  in  their  order  the 
seven  elements  of  comfort? 

10.  How  much  of  Isaiah  53  can  you 
repeat  from  memory  ? 

DELIVEEANCE  THEOIJGH  CYEUS 

Chapters  40-48 

In  this  lesson  Israel  is  seen  propheti- 
cally in  Babylon,  but  about  to  be  de- 
livered and  restored.  Primarily,  the 
reference  is  to  her  restoration  after  the 
seventy  years  captivity,  in  which  Cyrus, 
King  Persia,  is  the  instrument. 

In  chapter  40,  the  people  are  com- 
forted (vv.  i-ii),  in  the  thought  that 
God  is  so  great  they  can  not  be  forgot- 
ten (vv.  12-31).  The  first  and  second 
coming  of  Christ  are  blended  in  the 
first  part  of  the  chapter,  and  John  the 
Baptist  is  the  voice  crying  in  the  wilder- 
ness (Luke  3:1-6;    John  1:23). 

In  chapter  41,  Cyrus  and  his  plans  are 
predicted  (vv.  1-7,  but  Israel  is  seen  as 
God's  chosen  servant,  and  comforted  in 
the  midst  of  the  coming  turmoil  (vv. 
8-20).  Jehovah  challenges  all  false  gods 
to  foretell  things  to  come,  as  He  does 
(vv.  21-29).  ,        ,         1        r 

Chapter  42  returns  to  the  thought  of 
the  Servant  of  Jehovah,  only  now  that 
Servant  is  the  Lord  Jesus  Christ, 
rather  than  national  Israel  (vv.  1-4, 
compare  with  Matt.  12:14-21).  Ob- 
serve His  work  among  the  Gentile 
nations  which  is  still  future  (w.  5-16) 
and  the  appeal  to  deaf  and  blind  Israel 
which  must  be  awakened  before  that 
work  shall  begin. 

Chapters  43-45  are  connected,  in 
which  God  is  comforting  Israel.  See 
what  he  is  and  promises  to  be  (43  :  1-7)  ; 
How  He  will  chastise  their  enemies 
(vv.  8-17)  ;  the  good  things  to  come 
(vv.  18-20)  ;  especially  the  forgiveness 
of  their  sin  (vv.  22-28)  ;  accompanied 
by  an  outpouring  of  the  Holy  Spirit, 
producing  a  great  revival  (44:1-5). 
Idolatry  is  again  rebuked  (vv.  6-20), 
the  faithful  are  called  upon  to  rejoice 
(vv.  21-23),  and  Cyrus  is  definitely 
named  as  their  deliverer,  between  two 
and  three  hundred  years  before  his 
birth  (vv.  24-28).  Josephus,  the  his- 
torian of  the  Jews,  says,  that  when  the 
attention  of  Cyrus  was  called  to  this 
fact,  probably  by  Daniel,  he  was  stirred 
to  fulfill  the  prophecy.  In  chapter  45 
Cyrus  is  first  addressed  (w.  1-13),  then 
Israel  (vv.  14-17),  and  then  the  ends 
of  the  earth  (vv.  18-25). 

Chapters  46-47  belong  together,  de- 
scribing the  fall  of  Babylon  under 
Cyrus,  and  yet  carrying  us  forward 
to  her  final  destruction  at  the  end 
of  the  age  (see  chapter  14).  Her 
idols  are  carried  by  beasts  (46:1,  2), 
Habile  Jehovah  carries  His  people    (vv. 


3-7).     Chapter  47  shows  its  application 
on  its  face. 

Chapter  48  is  a  review  of  Jehovah's 
messages  to  Israel  in  the  preceding 
chapters. 

Questions. 

1.  What  is  the  title  of  this  lesson? 

2.  Under  what  condition  is  Judah 
seen? 

3.  What  Gentile  potentate  is  promi- 
nent? 

4.  What  is  the  means  of  "comfort," 
Chapter  40? 

5.  What  New  Testament  prophet  is 
predicted  ? 

6.  What  two  servants  of  Jehovah  are 
referred  to? 

7.  Quote  44  :  3,  4. 

THE  MESSIAH  EEVEALED 
Chapteks  49-57 

The  thirty-two  chapters  deal  par- 
ticularly with  the  Person  and  work  of 
the  Messiah.  Isaiah  has  sometimes 
been  called  "the  evangelical  prophet" 
because  of  the  large  space  he  gives  to 
that  subject- — a  circumstance  the  more 
notable  because  of  the  silence  concern- 
inq-  it  since  Moses.  Ihe  explanation  of 
this  silence  is  hinted  at  in  the  lesson 
on   the   introduction   to   the  prophets. 

In  chapter  49,  the  Messiah  speaks  of 
Himself  and  the  failure  of  His  mission 
in  His  rejection  by  His  nation  (vv.  1-4). 
This  rejection  works  blessing  to  the 
Gentiles  (vv.  5,  6^compare  Romans 
11).  Ultimately  Israel  shall  be  brought 
to  Him  and  indeed  the  whole  earth 
(see  the  remainder  of  the  chapter). 
Zion,  i.  e.,  Israel,  may  doubt  this  (v. 
14),  but  is  made  assured  of  it  in  what 
follows. 

Chapter  50  is  connected  with  the  pre- 
ceding verses  1-3  referring  to  Zion's  re- 
storation. But  at  verse  4  the  Messiah 
bears  witness  to  Himself  again.  His  obe- 
dience, suffering  and  triumph  down  to 
the  end  of  the  chapter. 

These  verses  furnish  rich  material 
for  a  Bible  reading  or  expository  dis- 
course on  "The  'Tarining  of  Jesus." 
(i).  His  Teacher:  "The  Lord  God  hath 
given  me  the  tongue  of  the  learned" ; 
(2),  the  object  of  His  teaching:  "That 
I  should  know  how  to  speak  a  word  in 
season,"  &c. ;  (3),  the  method  of  its 
impartations :  "He  wakeneth  morning 
by  morning";  (4),  the  spirit  of  the 
pupil :  "I  was  not  rebellious,"  &c. ; 
(5),  the  encouragement  He  receives: 
"The  Lord  God  will  help  me";  (6),  the 
counsel  He  offers  to  others :  "Who  is 
among  you  that  feareth  the  Lord"? 
(7),  the  warning  to  the  disobedient: 
"Behold  all  ye  that  kindle  a  fire." 

In  like  manner  51  is  linked  to  chap- 
ter 50,  by  the  words  of  comfort  to  Zion 
which  shall  be  brought  to  her  through 


Chs.  58-66 


ISAIAH 


247 


the  Messiah's  work  on  her  behalf. 
Verses  9-11  are  a  prayer  of  faith  of 
the  faithful  remnant  which  is  answered 
in  the  remainder  of  that  chapter  and 
the  following,  down  to  and  including 
verse  12. 

Chapters  52:  13-53:  12  are  a  unit  in 
their  Messianic  character.  Christ's  per- 
sonal suffering  and  glorious  triumph  are 
depicted  in  the  closing  verses  of  chap- 
ter 52.  His  rejection  by  Israel  in  53: 
1-6;  His  submission,  deliverance  and 
reward  (vv.  7-12). 

Chapter  54  exhibits  the  result  of  this 
in  Israel's  conversion,  restoration  and 
earthly  glory  in  the  millennium.  Ob- 
serve the  divine  oath  that  this  shall  be 
brought  to  pass  (v.  9). 

Chapter  55  is  the  offer  of  this  salva- 
tion to  Israel,  and  requires  no  comment. 

Chapter  56  shows  that  when  this  offer 
is  at  last  accepted  and  the  salvation 
experienced  by  Israel,  it  will  mean 
similar  blessing  to  the  whole  earth  (vv, 
1-8). 

The  rest  of  this  chapter,  and  nearly 
the  whole  of  the  following  one,  describe 
the  sad  condition  of  Israel  at  present, 
but  especially  at  the  end  period  under 
the  Antichrist  (57:9)-  The  section 
concludes  with  the  customary  promises 
to  the  faithful  (57:  is-iq)- 
Questions. 

1.  What  is  the  chief  topic  of  this  les- 
son? 

2.  What  name  has  Israel  sometimes 
received,  and  why? 

3.  Explain  the  silence  about  the  Mes- 
siah until  this  period. 

4.  Who  speaks  in  chapter  49? 

5.  Have  you  read  Romans  11? 

6.  Who  soeaks  in  chapter  50? 

7.  Memorize   Isaiah    53, 

8.  State  the  connection  between 
chapters  53  and  54. 

MEETING  OF  THE  AGES 
Chapters  58-66 

We  are  drawing  to  the  end  of  the 
present,  and  the  opening  of  the  Millen- 
nial age.  The  prophet's  eye  rests  on 
the  time  when  Israel  is  back  in  her 
land,  the  majority  still  unconverted  to 
Christ  and  worshiping  in  a  restored 
temple.  There  is  a  faithful  remnant 
waiting  for  Him,  though  enduring  the 
persecution  of  the  false  christ.  This 
persecution  may  often  be  felt  at  the 
hands  of  their  own  brethren  after  the 
flesh.  These  facts  must  be  assumed  in 
the  interpretation  of  these  chanters, 
though  they  will  not  appear  strange  to 
any  who  have  studied  the  preceding 
books  in  this  commentary. 

Chapter  58  opens  with  a  renewal  of 
the  prophetic  commission,  suggesting 
that  at  the  time  of  the  end  there  will 
be  a  special  heralding  of  the  Lord's 
Coming  as  there  was  at  His  first  coming 


(Mai.  4:5-6).  Indeed  the  whole  chap- 
ter suggests  the  preaching  of  John  the 
Baptist.  Their  complaint  in  verse  3  is 
answered  in  the  verses  that  follow  (vy. 
4-7).  Their  blessing  depends  on  obedi- 
ence  (vv.  8-14). 

Chapter  59  continues  the  thought, 
leading  into  a  revelation  of  the  divine 
purpose  to  interpose  on  their  behalf  in 
the  person  of  the  Redeemer.  This  in- 
terposition is  for  judgment  (vv.  15-19), 
but  to  the  penitent  and  believing  it 
means  forgiveness,  sanctification  and 
blessing   forever    (vv.   20-21). 

Chapter  60  carries  on  the  description 
of  the  blessing.  It  has  actually  come. 
The  rest  of  the  world  may  yet  be  in 
darkness,  but  not  Israel  (vv.  i,  2). 
Moreover,  the  latter  has  become  light 
for  all  the  rest.  Millennial  blessing 
pervades  the  whole  earth  (vv.  3-11). 
Israel  is  the  arb-ter  of  the  Gentile  na- 
tions (v.  12),  and  the  latter  are  con- 
tributing to  her  greatness  and  benefit 
(vv.  14.-^6).  Now  the  whole  of  Israel  is 
converted  and  she  has  become  great 
(vv.  21-22). 

Chapter  61  shows  the  cause  of  the 
foregoing  to  be  the  work  of  the  Mes- 
siah on  Isrpel's  behalf  (vv.  1-3).  The 
first  part  of  this  prediction  was  fulfilled 
at  the  first  coming  of  Christ  (see  Luke 
4:  16-20).  I'he  first  part  ended  at  the 
proclamation  of  "the  acceptable  year  of 
the  Lord"  (v.  3),  but  the  second  part 
begins  "at  the  day  of  vengeance  of  our 
God."  This  is  the  second  coming.  The 
rest  of  the  chanter  repeats  what  was 
said  of  the  future  blessings  in  the  pre- 
ceding one. 

Chapter  (>2  carries  on  the  thought  of 
61.  Help  will  be  found  by  reading  the 
Revised  Version  side  by  side  with  the 
King  James,  and  especially  by  observ- 
ing the  marginal  readings. 

Chapter  63  begins  with  the  picture  of 
judgment.  The  day  of  vengeance  is 
ushered  in  by  the  coming  of  the 
Avenger,  Christ,  on  behalf  of  His  peo- 
ple against  the  oppressing  Gentiles  (vv. 
1-6).  The  remainder  of  the  chapter  is 
identified  with  the  following  one,  the 
two  composing  the  intercessory  prayer 
of  penitent  Israel  in  that  day.  Read 
and  compare  it  with  Nehemiah's  prayer 
in  the  first  chapter  of  his  book  and  with 
that  of  Daniel  9.  It  also  suggests  many 
of  the  psalms.  The  closing  two  chap- 
ters are  the  answer  to  this  prayer,  and 
require  no  comment  in  the  light  of  the 
principles  of  interpretation  illustrated 
laefore. 

Questions. 

1.  What  period  is  in  view  here? 

2.  Whose  later  work  is  suggested  in 
chapter  58  ? 

3.  How  does  chapter  60  show  that 
the  blessing  on  Israel  is  to  precede  that 
of  the  rest  of  the  earth  ? 


248 


ISAIAH-JEREMIAH 


1 : 1-19 


4.  Have  you  read  Luke  4:  16-20? 

5.  What  period  is  represented  by  the 
mma  after  the  word  "LORD,"  in  Isa. 


comma 
61  :  2? 


6.  Are  you  careful  to  note  the  mar- 
ginal renderings  in  your  Bible? 

7.  How  would  you  designate  the  last 
part  of  chapter  63  and  chapter  64? 


JEEEMIAH 


C.     THE  PKOPHET'S   GENEALOGY 
AND  CALL 
Chapter  1 
Introduction. 

As  we  approach  the  second  prophet  it 
is  timely  to  remind  the  student  that  this 
work  is  not  designed  to  comment  on 
every  chapter  and  verse  of  the  Bible. 
To  do  so  would  call  for  a  number  of 
volumes  of  this  size  defeating  the  pur- 
pose in  view.  Nor  does  the  study  of 
the  Bible  from  the  standpoint  of  the 
average  Christian  worker  require  this. 
Particularly  is  this  true  of  the  prophets, 
which,  like  the  psalms,  repeat  them- 
selves continually.  Their  principal  con- 
tents were  outlined  in  the  lesson  enti- 
tled, "Introduction  to  the  Prophets," 
and  more  clearly  defined  in  the  lessons 
on  Isaiah  ;  and  one  who  has  thought- 
fully pondered  that  "Introduction"  and 
pursued  those  lessons,  should  be  fairly 
competent  to  interpret  Jeremiah  on  his 
own  account. 

There  is  this  difference,  however,  be- 
tween Isaiah  and  Jeremiah,  in  the  lat- 
ter, history  is  frequently  blended  with 
prophecy,  particularly  the  history  of  the 
prophet  himself.  Moreover,  the  chap- 
ters are  not  arranged  chronologically. 
For  these  reasons  Jeremiah  will  be  con- 
sidered somewhat  in  detail,  different 
lessons  gathering  round  the  leading 
events  of  his  career. 

It  is  assumed  that  before  entering  on 
the  prophets  at  all,  the  reader  has  fa- 
miliarieed  himself  with  the  historical 
books  of  the  Old  Testament,  which  are 
as  necessary  to  the  understanding  of 
the  prophets  as  the  foundation  of  a 
building  is  to  its  upper  stories. 

The  first  chapter  of  Jeremiah  is  full 
of  interesting  data,  as  for  example — 

(i)  His  Genealogy  and  Period  (vv. 

The  "Hilkiah"  named  is  another  than 
he  who  found  the  law-book  (2  Kings 
22:8),  but  since  he  was  a  priest,  Jere- 
miah must  have  belonged  to  tlje  tribe  of 
Levi.  Look  up  Anathoth  on  the  map. 
Read  2  Kings  22-25  to  refresh  recollec- 
tion of  the  period  named  in  verses  2 
and  3. 

About  fifty  years  had  elapsed  since 
the  close  of  Isaiah's  ministry,  during 
which    the    kings    were    Manasseh    and 


Amon,  and  the  prophets  Nahum,  Zepha- 
niah  and  Habakkuk. 

(2)  His  Call    w.  4-10. 

It  is  interesting  that  this  was  pre- 
natal (v.  5).  The  prophet's  diffidence 
growing  out  of  his  youth  and  inexperi- 
ence is  overruled  (vv.  6,  7).  He  is  as- 
sured of  divine  guardianship  (v.  8)  and 
entrusted  with  a  divine  message  (v.  9). 
What  a  testimony  to  verbal  inspiration 
is  found  in  that  verse !  While  dis- 
tinctively a  prophet  to  Judah,  yet  his 
ministry  is  wider  (v.  10).  It  is  mainly 
destructive  in  character  or  result,  for 
while  under  four  expressions  judgment 
is  set  forth,  only  under  two  is  a  con- 
structive  task   referred   to. 

(3)  His  Earliest  Commission     vv. 
11-16. 

Here  two  symbols  are  employed,  and 
through  the  book  the  same  form  of 
teaching  is  used  both  for  himself  and 
the  people.  An  "almond  tree"  blossoms 
early — God's  purposes  are  maturing 
fast.  A  "seething  pot"  means  trouble 
— the  trouble  is  coming  from  the  north. 

(4)  His    Enduement    for     Service 

vv.  17-19. 

Like  Isaiah,  the  prophet's  commission 
is  discouraging,  at  least  in  the  fore- 
view.  Enemies  will  oppose  him — kings, 
princes,  priests  and  people.  And  no 
wonder,  because  his  speech  will  seem 
so  unpatriotic,  since  he  must  proclaim 
the  subjugation  of  Judah  to  Babylon,  on 
account  of  her  sins.  But  God  will  be 
with  him.  Note  the  figures  of  speech 
descriptive  of  his  protection  (v.  18),  as 
well  as  the  assured  promise  (v.  19). 
But  the  warning  is  equally  significant 
(v.  17).  The  prophet's  hope  of  success 
lies  in  his  courage,  and  his  courage  de- 
pends on  his  faith. 

Questions. 

1.  What  peculiarity  do  we  find  in  the 
books  of  the  prophets? 

2.  How  is  the  book  of  Jeremiah  dis- 
tinguished from  Isaiah? 

3.  On  what  plan  will  this  book  be 
studied  ? 

4.  Name  the  four  points  in  the  out- 
line of  chapter  i. 

5.  Have  you  discovered  Anathoth  ? 

6.  Have  you  read  the  historical  chap- 
ters in  2  Kings? 


Chs.  2-20 


JEREMLiH 


249 


7.  Name  the  prophets  between  Isaiah 
and  Jeremiah. 

8.  Quote  verse  nine  of  this  lesson. 

9.  What  form  of  teaching  is  fre- 
quently found  in  Jeremiah? 

10.  What  is  to  be  the  burden  of  his 
message? 

J        PEESECUTED  IN  HIS  HOME 
/^  TOWN 

Chapters  2-12 

ITie  length  of  this  lesson  may  alarm, 
but  preparation  for  it  only  requires  the 
reading  of  the  chapters  two  or  three 
times.  One  who  has  gone  through 
Isaiah  will  soon  catch  the  drift  of  the 
Spirit's  teaching  and  be  able  to  break 
up  the  chapters  into  separate  discourses 
and  the  discourses  into  their  various 
themes.  The  main  object  of  the  lesson 
is  to  dwell  on  the  prophet's  personal  ex- 
perience in  his  home  town  which  is 
reached  in  the  closing  chapters. 

It  is  thought  that  the  discourses  in 
this  section  were  delivered  prior  to 
the  finding  of  the  law-book  in  2  Kings, 
which  explains  their  more  moderate 
tone  as  compared  with  the  later  ones, 
but  this  is  a  feature  not  relevant  to 
this  work. 

Note  in  chapter  2  the  divine  expostu- 
lation (vv.  1-13)  ;  the  reminder  of  the 
divine  goodness  (vv.  14-22)  ;  the  vain 
excuses  made  by  the  nation  (vv.  23- 
28)  ;  and  the  lamentation  of  the  Lord 
over  its  condition  (v.  29-3  :  5). 

In  chapter  3,  beginning  afresh  at 
verse  6,  we  have  God's  complaint 
against  Judah  for  learning  nothing  from 
"her  treacherous  sister,"  i.  e.,  from  Is- 
rael's experience  (vv.  6-11);  this  is  fol- 
lowed by  a  plea  to  that  same  Israel  (now 
scattered  through  the  north  country  by 
Assyria),  to  return  if  she  would,  and 
mercy  would  be  shown  her.  In  this 
connection  the  promise  for  the  future 
is  set  before  her  (vv.  12-17)  ;  Judah 
and  Israel  will  be  re-united  then,  and 
so  on  to  chapter  4 :  1-2. 

Chapter  4  and  the  following,  indicate 
that  a  mere  outward  reformation  is  not 
sufficient  to  bring  divine  blessing. 
Judgment  is  coming  from  the  north ! 
"A  lion  out  of  his  thicket !"  "A  storm- 
wind  !"     The  prophet  laments. 

In  chapter  7  there  is  a  call  to  re- 
pentance and  a  spiritual  religion.  In 
chapters  8  and  9  coming  judgment  is 
again  announced. 

The  Treachery  of  Friends. 

Coming  to  chapter  11  :  18,  we  see  the 
beginnings  of  the  persecution  that  far- 
ther on  became  so  bitter  against  the 
prophet  as  to  make  him  a  striking  type 
of  the  suffering  Saviour.  It  takes  its 
rise  among  his  neighbors  and  kinfoljc 
in  Anathoth.     At  first  he  is  unsuspici- 


ous, but  God  reveals  the  plot  to  him. 
They  would  kill  him,  destroying  the 
tree  to  be  rid  of  the  fruit.  He  appeals 
to  God,  whose  answer  is  in  the  closing 
verses  of  the  chapter.  Anathoth  was  to 
suffer,  but  not  immediately. 

In  chapter  12  the  prophet  expresses 
his  surprise  at  this  in  the  spirit  of 
Job,  and  that  of  Psalms  37  and  73.  The 
divine  comfort  he  receives  is  to  be  told 
that  worse  things  will  follow.  His 
friend  Josiah  is  now  on  the  throne,  but 
wait  till  he  is  gone  and  Jehoiakim  and 
Zedekiah  reign  !  Tie  is  now  like  a  man 
running  a  race  with  men,  but  then  it 
will  be  like  running  a  race  with  horses ! 
He  is  dwelling  in  a  land  of  comparative 
peace  now,  but  then  he  will  be  in  "the 
swellings  of  Jordan." 

To  understand  this  keep  the  politics 
of  the  period  in  mind.  Judah  is  turning 
to  Egypt  for  help  against  Babylon,  the 
Gentile  nation  now  in  great  power.  But 
the  divine  purpose  is  that  she  shall  sub- 
mit herself  to  the  yoke  of  Babylon. 
The  prophet  is  proclaiming  this  against 
a  strong  party  in  the  nation  that  will 
not  have  it  so.  They  consider  him  a 
pessimist,  a  traitor  to  his  country  who 
must  be  silenced.  And  silenced  he 
would  have  been  if  it  were  not  for  God. 

Questions. 

1.  How  should  one  prepare  himself 
to  get  the  results  out  of  these  lessons? 

2.  When,  presumably,  was  this  series 
of  discourses  dehvered,  and  how  is  that 
fact  supposed  to  be  exhibited  in  them? 

3.  Name  some  of  the  leading  features 
of  these  discourses. 

4.  Of  whom  is  Jeremiah  a  type,  and 
in  what  aspect?  . 

5.  Give  the  history  of  his  earhest 
persecution. 

6.  Who  is  the  human  author  of 
Psalm  73?  ,      „      , 

7.  How  does  God  "comfort'  the 
prophet? 

8.  What  is  the  outward  cause  of  his 
persecution? 

''IN  THE  SWELLING  OF  JOE- 
DAN" 
Chapters  13-20 

God  told  the  prophet  worse  was  to 
come.  "The  Swelling  of  Jordan"  would 
be  experienced  later,  and  in  the  present 
lesson,  especially  towards  the  close,  we 
have  an  illustration  of  it. 

There  are  things  of  interest  to  look 
at  in  the  meantime,  for  example  an 
illustration  of  that  symbolic  teaching 
mentioned  earlier. 

I.  In  chapter  13  we  have  what  two 
symbols?  See  verses  i-ii  for  the  first 
and  12-14  for  the  second.  The  prophet 
acted  these  out  before  the  people  just 
as  he    was   told.     The   significance   of 


250 


JEEEMIAH 


Chs.  21-24 


the  first  is  apparent,  the  second  means 
that  the  destruction  of  Jerusalem  would 
be  brought  about  by  her  own  conduct. 
The  evils  in  her  vould  cause  her  to  be 
filled  with  a  rebellious  spirit  as  with 
drunkenness.  "Mutual  self-seeking  and 
distrust  would  produce  a  condition 
where  God  could  not  pity." 

2.  Look  at  the  prophet  from  the  point 
of  view  of  intercessor  (cc.  14,  15)..  noth- 
ing more  affecting  in  the  same  line  be- 
ing found  anywhere  in  the  Bible.  Note 
the  occasion  (14:1-6);  the  first  sup- 
plication (vv.  7-9)  ;  the  divine  reply 
(vv.  10-12)  ;  the  renewal  of  the  prayer 
and  the  excuse  for  Judah  that  is  plead- 
ed (v.  13)  ;  God's  answer  (vv.  14-19)  ; 
the  prophet's  pleading  and  confession 
(vv  19-22);  his  final  rejection  (15  :.  I - 
9).  See  the  personal  lament  and  inquiry 
that  follow  (vv.  10-18),  and  God's  com- 
fort and  instruction  to  him  (vv.  19-20). 

3.  Chapter  16  has  a  peculiar  interest 
as  carrying  out  i  Cor.  7  :  3.2,  33-  Jhe 
prophet's  life  must  be  an  independent 
and  separated  one.  He  must  be  a 
celibate,  and  shun  all  social  amusements 
(vv.  1-9).  His  attitude  in  these  mat- 
ters would  be  symbolic  and  give  him 
further  opportunity  to  instruct  and 
warn  the  people  (v.  17,  and  the  follow- 

4. 'Another  symbol  in  chapters  18  and 
19,  and  a  lesson  about  the  divine  sov- 
ereignty. Judah  was  a  vessel  marred 
in  the  making,  not  through  want  of  skill 
on  the  potter's  part,  but  because  of  re- 
sisting elements  in  the  clay.  It  is  to  be 
broken  that  a  better  vessel  may  be  made. 

5.  It  is  the  use  the  prophet  makes  of 
this  earthen  vessel  that  brings  on  him 
the  suffering  recorded  in  the  next  chap- 
ter. Read  chapters  19  and  20  together. 
He  is  in  the  swelling  of  Jordan  now 
(20:1-2 — compare  Luke  20:2).  ^  See 
how  he  meets  his  enemy  and  God's  in 
the  next  verses  (vv.  3-6),  remembering 
as  he  does,  the  divine  warning  not  to  be 
"dismayed  at  their  faces"  (c.  i)._  But 
when  the  crisis  is  past  and  he  is  in  his 
own  chamber,  how  discouraged  he  ap- 
pears (vv.  7-10).  He  complains  that 
God  had  coerced  him  into  this  ministry. 
He  would  turn  his  back  upon  it  if  he 
could,  but  God  will  not  permit  him.  He 
is  beween  two  fires,  persecution  without 
and  the  Holy  Ghost  within,  and  the  lat- 
ter being  the  hotter  fire  of  the  two  he  is 
compelled  to  the  work  again. 

In  other  words  God  gains  the  victory 
in  him  (vv.  11-13),  and  he  is  at  length 
able  to  sing  praises  to  His  holy  name. 

Questions. 

1.  From  what  chapter  and  verse  is  the 
title  of  this  lesson  quoted? 

2.  Name  the  two  symbols  in  chapter 

13- 


3.  What  does  the  second  mean? 

4.  What  was  the  occasion  of  the 
prophet's  intercession? 

5.  What  two  earlier  servants  does 
God  name  as  having  great  power  in 
prayer? 

6.  What  is  the  general  theme  of  i 
Corinthians  7? 

7.  What  great  doctrine  is  illustrated 
in  the  symbol  of  chapter  18? 

8.  Tell  the  story  of  the  prophet's  ex- 
perience in  chapter  20. 

MESSAGES  IN  ZEDEKIAH'S 

EEIGN 

Chaptebs  21-24 

These  chapters  furnish  a  convenient 
unit,  as  they  are  apparently  a  group  of 
discourses  delivered  in  Zedekiah's  reign 
— the  king  of  the  captivity  period. 

The  first,  and  one  of  the  most  inter- 
esting, is  that  concerning  the  siege  (c. 
21).  Note  the  occasion  (vv.  i,  2)  and 
observe  that  "Pashur"  was  not  he  of  the 
last  lesson.  The  siege  of  Jerusalem  by 
Nebuchadnezzar  had  begun  and  the  king 
of  Judah  hoped  the  prophet  would  have 
some  encouraging  word  from  God  foi 
him  and  the  nation.  But  the  opposite 
was  the  case  (vv.  3-7).  The  message 
to  the  people  (vv.  8-10),  was  the  theme 
Jeremiah  had  to  proclaim  for  the  great- 
er part  of  his  ministry  down  until  the 
event  occurred. 

Chapter  22  is  chiefly  about  the  previ- 
ous kings  of  Judah  in  Jeremiah's  time. 
They  need  not  weep  for  Josiah  whom 
the  Lord  had  taken  to  Himself  (v.  10), 
but  for  Shallum  (v.  11),  another  name 
for  Jehoahaz  (see  margin),  the  son  of 
Josiah  who  had  been  carried  to  E^ypt 
as  we  saw  in  the  book  of  Kings.  They 
should  not  lament  for  Jehoiakim,  now 
dead,  for  he  was  unworthy  of  it  (vv.  13- 
19).  "Coniah,"  the  fourth  king  (vv. 
24-30),  is  another  name  for  Jeconiah, 
the  son  of  Jehoiakim,  taken  captive  by 
the  Babylonians,  whose  story  we  were 
made  familiar  with  in  2  Kings  and  2 
Chronicles. 

The  twenty-third  chapter  contains 
one  of  those  beautiful  messages  of  the 
future  redemption  of  Judah  and  Israel 
with  which  we  have  become  acquainted 
in  the  Psalms  and  Isaiah  (vv.  1-8). 
Observe  the  Messianic  allusion  in  verses 
5  and  6.  And  do  not  overlook  God's 
testimony  to  His  own  Word  that  fol- 
lows, coupled  with  the  judgment  pro- 
nounced on  the  false  teachers  who  put 
their  own  word  instead  of  it. 

Chapter  24,  the  type  of  the  good  figs 
and  the  bad,  explains  itself.  'The  Jews 
carried  into  captivity  earlier  than  Zede- 
kiah's time  would  have  an  opportunity 
to  return  from  Babylon  after  a  while, 
but  those  now  in  the  land  and  to  be  car- 


Chs.  25-34 


JEREMIAH 


251 


ried   away   later  would   not   have  such 
opportunity. 

Questions. 

1.  What  is  the  title  of  this  lesson  and 
why  is  it  given? 

2.  On  what  theme  is  the  first  dis- 
course ? 

3.  State  the  circumstances. 

4.  What  four  former  kings  of  Judah 
are  referred  to  ? 

5.  What  name  is  given  our  Lord 
Jesus  Christ  in  chapter  23  ? 

6.  Can  you  tell  the  story  of  the  good 
and  bad  figs? 

MESSAGES  IN  JEHOIAKIM'S 

EEIGN 
Chapters  25,  26 

Having  just  considered  discourses  in 
Zedekiah's  reign,  and  now  returning  to 
that  of  Jehoiakim  (25  :  i),  it  can  be  seen 
that  the  chapters  are  not  arranged 
chronologically. 

The  first  message  is  that  of  the 
seventy  years  captivity.  We  are  famil- 
iar with  that  period  as  Judah's  forced 
stay  in  Babylon,  and  it  is  interesting 
to  see  the  place  where  it  was  definitely 
predicted  (vv.  11,  12). 

Note  what  leads  up  to  the  prediction, 
God's  patience  and  faithfulness  towards 
His  people  in  their  sin  (vv.  3-7)  ;  and 
His  choice  of  Babylon  as  the  Gentile 
power,  into  whose  hands  he  is  pleased 
for  the  time  being,  in  judgment  on  Ju- 
dah, to  commit  the  sovereignity  of  the 
earth  (vv.  8,  9).  Note  what  follows. 
Babylon's  motive  is  selfish,  and  her  time 
of  punishment  will  surely  come  (vv.  12- 
14).  Practically  all  the  nations  are  now 
included  in  the  coming  judgment  (vv. 
15,  to  the  end).  The  complete  fulfil- 
ment is  at  the  end  of  the  age. 

Some  will  be  more  interested  in  the 
next  chapter,  where  the  prophet  because 
of  his  boldness  (vv.  1-7)  is  arrested  and 
threatened  with  death  (vv.  8,  9).  In 
this  case  the  priests,  the  prophets  and 
the  people  are  against  him,  but  not  the 
princes  (v,  10).  This  is  the  method 
God  adopted  in  the  execution  of  His 
original  promise  to  Jeremiah  (i  :  17-19). 
That  is.  He  did  not  permit  all  of  his 
enemies  to  be  united  against  him  at  the 
same  time. 

The  prophet  has  a  hearing  (vv.  12- 
15).  The  princes  express  their  opinion 
(v.  16).  'The  elders  give  their  judg- 
ment (vv.  17-19).  A  case  is  cited  of  a 
prophet  who,  unlike  Micah,  lost  his  life 
as  the  result  of  his  fidelity  (vv.  20-23). 
But  happily  that  was  not  true  of  Jere- 
miah (v.  24). 

Questions. 

I.  What  period  does  this  lesson  cov- 
er? 


2.  Give  the  chapter  of  the  seventy 
years  captivity. 

3.  What  distinction  is  divinely  given 
Babylon  ? 

4.  How  does  God  deliver  Jeremiah 
from  his  enemies? 

5.  Give  the  history  of  the  prophet's 
trial. 

MESSAGES    IN    ZEDEKIAH'S 
EEIGN— SECOND    SERIES 

Chapters  27-34 

In  some  respects  the  most  important 
chapter  here  is  the  first,  which  deals 
with  Babylon's  supremacy,  and  reveals 
the  beginning  of  "the  times  of  the  Gen- 
tiles," or  "the  fullness  of  the  Gentiles" 
(Romans  11:25).  The  term  refers  to 
the  period  when  Israel,  because  of  her 
disobedience  to  God,  has  forfeited  her 
place  of  power  in  the  earth  and  is  scat- 
tered among  the  nations.  It  begins 
when  God  transfers  this  power  to  the 
Gentiles  as  represented  by  Babylon,  and 
continues  until  Christ  comes  a  second 
time  for  the  deliverance  of  Israel  from 
the  Gentiles  at  the  end  of  this  age.  The 
occasion  of  the  transfer  is  set  forth 
here. 

Babylon  is  increasing  in  power,  and 
threatening  the  smaller  nations  standing 
in  the  way  of  her  mastery  of  the  Medi- 
terranean. These  by  their  ambassadors 
are  now  in  conclave  in  Jerusalem,  pre- 
sided over  by  Zedekiah,  meditating  the 
means  of  defense  or  opposition  to  the 
common  enemy.  God  seizes  the  occa- 
sion to  send  the  prophet  to  them  with 
a  revelation  of  His  will  in  the  premises 
(w.   I-Il). 

Verse  one  speaks  of  it  as  in  Jehoia- 
kim's  reign,  but  the  context  shows  that 
it  is  an  error. 

With  what  symbolic  action  does  the 
prophet  introduce  his  message  (vv.  2, 
3)  ?  What  nations  are  represented  in 
the  conclave?  What  is  the  divine  de- 
claration he  makes  (vv.  6,  7)  ?  What 
penalty  is  attached  to  the  failure  to  com- 
ply with  God's  will  (v.  8)  ?  What  prom- 
ise to  submission  (v.  11)?  What  spe- 
cial message  is  vouchsafed  to  the  king 
of  Judah  (w.  12-15)?  What  other 
classes  in  Judah  are  addressed  (w.  16- 
18)? 

When  God  calls  Nebuchadnezzar  his 
"servant"  (v.  6),  it  does  not  mean  that 
the  king  knows  and  consciously  desires 
to  please  Him,  but  only  that,  like  the 
king  of  Assyria  before  him,  he  is  being 
used  for  the  time  being  to  execute  God's 
purposes  of  chastisement  on  His  people. 

Chapter  28  gives  a  fresh  illustration 
of  the  persecution  Jeremiah  endured 
from  the  enemies  of  the  truth.  Read 
carefully  it  will  explain  itself.     May  its 


252 


JEREMIAH 


Chs.  35-36 


warnings    and    encouragements    not   be 
lost  upon  us. 

Chapter  29  recalls  the  earlier  one  on 
the  f.'ood  and  bad  figs.  Jo  the  "good 
figs"  the  prophet  sends  this  letter  (v.  i), 
that  is  to  the  earlier  captives  (v.  2), 
who  are  to  return  after  seventy  years 
as  the  others  are  not  (vv.  10-14).  To 
what  evil  teaching  were  they  exposed  in 
the  land  of  their  captivity  (vv.  8,  9,  iS" 
ig)?  What  were  the  names  of  the 
false  prophets  (vv.  21-23)  ?  What  man 
tried  to  stir  up  evil  against  Jeremiah  by 
a  letter  (vv.  24-29)  ?  What  punishment 
would  befall  him  (vv.  30-32)  ? 

Chapters  30  and  31  speak  again  of  the 
future  redemption  of  Israel.  What 
command  comes  to  the  prophet  touching 
this  testimony,  and  why  (30 :  1-3)  ? 
What  language  shows  that  the  end  ot 
the  age  is  in  mind  (vv.  7-9)  ?  "^7,^ 
these  words  yet  been  fulfilled  in  Israel  a 
history?  Compare  also  verses  18-24, 
and  indeed  the  whole  of  the  next  chap- 
ter. 

Chapters  32  and  3.3  cover  the  same 
ground  as  the  preceding  chapters,  ex- 
cept that  they  are  more  picturesque  be- 
cause of  the  real  estate  transaction  they 
record.  What  was  the  period,  and  ^yhat 
was  the  prophet  enduring  at  the  time, 
and  why  (32  :  i-s)  ?  What  is  he  called 
upon  to  do  (vv.  6-8)  ?  What  care  is 
taken  about  this  purchase  (vv.  9-15)? 
What  shows  his  surprise  and  ignorance 
of  its  meaning  (vv.  16-25)?  What 
question  does  God  put  to  the  prophet 
(w.  26,  27)  ?  Does  this  demand  on  the 
prophet  to  purchase  the  field  indicate 
any  change  of  God's  mind  concerning 
Judah  and  Babylon  (28-35)?  What 
does  it  indicate  for  the  future,  however 
(vv.  36-44)  ?  Point  out  at  least  ten  rea-. 
sons  to  show  that  all  of  these  last  verses 
point  to  the  future.  The  theme  is  con- 
tinued into  the  next  chapter,  and  the 
Messiah  once  more  referred  to  as  the 
cause  of  the  restoration  and  blessing 
(w.  15,  16).  What  name  is  given  Him? 
And  what  corresponding  name  is  to  be 
given  Judah  in  that  day? 

Chapter  34  is  self-explanatory.  A 
special  offense  on  the  part  of  the  lead- 
ers brings  a  renewal  of  the  prophecy  of 
judgment. 

Questions. 

1.  What  chapter  in  this  lesson  is  the 
most  important,  and  why? 

2.  What  is  the  meaning  of,  "the  time 
of  the  Gentiles"? 

3.  Look  up  that  phrase  or  its  equiva- 
lent in  your  concordance. 

4.  Describe  the  occasion  of  chapter 
27. 

5.  In  whose  reign  did  this  take  place? 

6.  Why  is  Nebuchadnezzar  called 
God's  "servant"? 


7.  Tell  the  story  of  chapter  28  in  your 
own  language. 

8.  Name  the  chapter  containing  the 
type  of  the  good  and  bad  figs. 

MESSAGES  IN  JEHOIAKIM'S 
EEIGN— SECOND  SERIES 

Chaptebs  35-36 

This  lesson  opens  with  the  story  of 
the  Rechabites  (c.  35).  Verses  6,  and 
7  show  the  origin  of  their  name  and 
their  "order,"  to  quote  a  modern  term. 
The  principles  of  the  latter  were  (i), 
abstinence  from  strong  drink;  (2),  vol- 
untary poverty;  (3),  a  nomadic  life. 
Verse  1 1  gives  the  explanation  of  their 
presence  in  Jerusalem.  Verses  12-17 
furnish  the  cause  for  Jeremiah's  action 
in  the  premises,  who  is  to  use  these  fol- 
lowers of  Rechab  as  a  kind  of  object- 
lesson  for  Judah.  Verses  18  and  19  are 
a  benediction  on  them  for  fidelity  to 
their  vows.  These  vows  were  severely 
tested  in  one  particular  at  least,  as  we 
see  in  verses  3-6.  By  comparing  2 
Kings  10:15  it  will  be  seen  that  the 
founder  of  the  Rechabites  was  promi- 
nent in  Jehu's  time,  and  a  maintainer  of 
the  true  worship  who  assisted  in  the 
overthrow  of  Ahab's  power. 

Chapter  36  requires  little  explanation. 
Verses  1-4  are  a  witness  to  Jeremiah's 
authorship.  Verse  5  shows  him  again 
a  prisoner.  At  verse  9  a  new  section 
begins,  in  that  Baruch  who  previously 
read  the  book  in  the  court  of  the  temple 
now  has  another  opportunity  to  do  so, 
the  immediate  outcome  of  which  is 
stated  in  verses  11-15.  From  this  in- 
cident grows  another,  viz.,  the  interest 
of  the  princes  both  in  the  words  of  the 
book  and  the  human  author  of  them 
(vv.  16-19).  At  last  their  contents  are 
set  before  the  king  (vv.  20-22),  whose 
contemptuous  treatment  of  them  in  the 
face  of  earnest  protest  is  recorded  (vv. 
23-25).  What  divine  judgment  is  pro- 
nounced against  him  (vv.  29-31)?  And 
what  is  the  further  history  of  the  words 
given  to  the  prophet  (vv.  27,  28,  32)  ? 
Note  that  in  this  new  collection  of  writ- 
ings we  have  more  than  a  copy  of  the 
old,  a  much  fuller  record  of  Jehovah's 
revelations  to  the  prophet.  Note  also 
the  last  clause  of  verse  26.  _  How  the 
Lord  may  have  "hid  them"  is  not  re- 
vealed, but  the  fact  recalls  how  Martin 
Luther  was  protected  by  God  through 
the  friendly  and  powerful  Elector  in  the 
Wartburg. 

1.  Give  your  recollection  of  the 
founder  of  the  Rechabites  as  recorded 
in  2  Kings? 

2.  What  were  the  principles  of  their 
"order" ? 


Chs.  3745 


JEREMIAH 


253 


3.  How  did  they  happen  to  be  in  Jeru- 
salem ? 

4.  I'ell  the  story  of  Jeremiah's  testing 
of  them. 

5.  What  object  had  he  in  view? 

6.  What  lessons  may  be  gathered 
from  the  story? 

7.  Tell  the  story  of  chapter  36  in  your 
own  words. 

8.  What  lessons  may  be  gathered 
from  it  ? 

CLOSING  EVENTS  OF  THE  SIEGE 

Chapteks  37-39 

We  are  again  in  Zedekiah's  reign  (v. 
i),  and  the  same  disobedience  as  before 
marks  the  period  (v.  2).  We  are  as- 
tonished at  the  effrontery  accompanying 
it,  (v.  3).  Note  the  occasion  when  this 
prayer  is  solicited  (vv.  4,  5).  Egypt 
has  come  up  to  help,  and  the  Baby- 
lonians in  consequence,  have  raised  the 
siege  in  order  to  meet  the  approaching 
army.  Is  it  not  an  indication  that  God 
has  changed  His  mind  about  Judah  after 
all?  The  answer  is  found  in  verses  six 
to  ten. 

Verses  11-15  tell  their  own  sad  story. 
Notice  the  vacillation  of  the  king  (vv. 
16,  17).  Why  does  this  man  thus  play 
hot  and  cold,  and  fast  and  loose  with 
heaven  ?  If  God  is  the  Lord,  why  not 
serye  Him,  and  if  not,  why  be  interested 
to  inquire  of  Him?  Has  this  type  of 
man  yet  vanished  from  the  earth?  How 
does  he  now  lighten  the  prophet's  suf- 
fering (vv.  18-21)  ?  How  does  the  last 
verse  indicate  the  straitness  of  the 
siege? 

In  chapter  38,  what  illustration  have 
we  of  the  political  weakness  and  the 
moral  meanness  of  Zedekiah  (w.  1-6)? 
Whom  does  God  now  raise  up  to  be- 
friend His  servant  (vv.  7-13)?  Vv^hat 
further  counsel  of  the  king  follows  (vv. 
14-23)?  Is  any  change  of  the  divine 
policy  evident  in  this? 

Although  the  king  urges  on  the  proph- 
et a  subterfuge  (vv.  24,  35),  there  is  no 
reason  to  feel  that  the  prophet  employed 
it.  He  probably  did  not  tell  the  princes 
all  that  transpired,  nor  was  there  obli- 
gation on  him  to  do  so,  but  that  he  de- 
liberately lied,  even  to  save  his  life,  is 
beyond  belief  (vv.  26-28). 

In  chapter  39  the  end  is  reached. 
Compare  verses  5,  6  with  32:4  and 
Ezekiel  12  :  13. 

Note  that  a  remnant  is  left  in  Jeru- 
salem though  the  bulk  of  the  people  are 
deported  (v.  10).  Note  the  deference 
paid  the  prophet  by  the  besieging  army 
(vv.  11-14),  and  the  manner  in  which 
God  promised  kindness  to  Ebed-Melech 
(vv,  15-18). 


THE       EEMNANT        AND        THE 
PEOPHET'S  LAST  MESSAGE 

Chapters  40-45 

Chapter  40  opens  with  an  account  of 
Nebuchadnezzar's  kindness  to  Jere- 
miah, inspired  by  what  he  had  known  of 
the  latter's  advice  to  his  countrymen 
(vv.  1-4).  Jeremiah  had  been  the  friend 
of  Babylon,  but  not  necessarily  the  ene- 
my of  his  own  nation.  Flis  patriotism 
was  unquestioned,  but  the  highest  ex- 
pression of  his  patriotism  was  his  coun- 
sel to  Judah  to  obey  the  will  of  God  and 
submit  to  Babylon. 

Jeremiah's  choice  of  action  is  in 
verses  five  and  six.  The  new  governor 
is  loyal  and  things  promise  well  (vv.  7- 
12).  But  the  Ammonites  see  an  oppor- 
tunity to  get  even  with  their  old  enemy 
and  obtain  control  of  their  land  through 
the  treachery  of  an  apostate  Jew  (vv. 
13-16). 

Chapter  41  narrates  how  the  plot  is 
carried  ovit  (vv.  i-io),  and  the  resultant 
fear  on  the  part  of  the  people  (vv.  11- 
18).  This  fear  leads  them  to  plan  an 
exodus  from  Judah  into  Egypt, 

Chapter  42  shows  them  consulting 
with  the  prophet  before  carrying  out 
this  plan,  albeit  they  are  determined  to 
do  it. 

Chapter  43  is  a  prophecy  of  Egypt's 
conquest  by  Babylon  (vv.  8-13)  deliver- 
ed after  Jeremiah's  arrival  there  (vv. 
4-7).  To-day  the  place  indicated  in 
verse  nine  is  marked  by  a  ruined  col- 
umn. 

Jeremiah's  Last  Message. 

The  contents  of  chapter  44  may  be  re- 
garded as  the  continuation  of  the  pre- 
ceding, though  how  long  after  the  en- 
trance_  into  Egypt  the  prophecy  was  ut- 
tered is  impossible  to  say.  Some  have 
surmised  twenty-five  years.  Certainly 
the  Jews  had  spread  themselves  consid- 
earably  (v.  i ).  The  prophecy  opens  with 
a  retrospect  (vv.  2-6)  ;  but  present  con- 
ditions are  no  improvement  over  the 
past  (vv.  7-10)  ;  only  doom  can  await 
them  (vv.  11-14).  Opposition  is  aroused 
as  of  old  (vv.  15-19),  showing  the  form- 
er infatuation  (v.  17).  They  had  for- 
gotten that  God  gave  them  these  good 
things  even  when  they  were  rebelling 
against  him  (Hosea  Chap.  II).  So  men 
still  trace  misfortune  to  everything  but 
the  true  cause,  which  is  sin.  Notice  the 
prominence  of  women  here,  on  whose 
regeneration  that  of  society  still  de- 
pends. The  prophecy  concludes  with 
the  prediction  of  an  awful  judgment,  the 
truth  of  which  will  be  established  by  an 
appeal  to  history   (vv.  20-30). 

Baruch  Counselled. 

Chapter  45  is  a  word  to  Baruch,  the 
prophet's  amanuensis  and  friend,  spoken 


254 


JEREMIAH-LAMENTAT'NS  Jer.  45-Lam.  1 


doubtless  at  an  earlier  period  than  its 
position  indicates,  and  some  would  say 
just  after  the  events  of  chapter  36, 
Weighed  down  by  responsibility  and  dis- 
mayed at  the  aspect  of  things,  he  is  seek- 
ing better  things  for  himself — an  easier 
lot  dare  we  say  ?  At  all  events  he  is  warn- 
ed of  his  moral  danger  at  the  same  time 
that  he  is  promised  physical  deliverance 
at  least,  in  the  dire  hour  coming  on  the 
land  (v.  5).  He  accompanied  Jeremiah 
into  Egypt,  and  to  his  labors  doubtless, 
we  trace  the  copies  of  these  prophecies 
which  have  circulated  in  that  country, 
and  given  rise  to  a  Greek  version  of 
them  (the  Septuagint  so-called). 


Questions. 

1.  Explain  Nebuchadnezzar's  interest 
in  Jeremiah. 

2.  Did  this  interest  compromise  the 
prophet's  character  of  a  patriot  in  any 
way? 

3.  What  is  Jeremiah's  choice  of  a  lo- 
cation, and  with  whom  does  he  now  take 
up  his  home  ? 

4.  Give  the  history  of  Gedaliah's  brief 
authority  in  your  own  words. 

5.  Give  the  history  of  the  people's 
dealings  with  Jeremiah  at  this  crisis. 

6.  Analyze  the  prophet's  last  message. 

7.  Explain  chapter  45. 


LAMENTATIONS 


f  "The  touching  significance  of  this 
•  book  lies  in  the  fact  that  it  is  the  dis- 
closure of  the  love  and  sorrow  of  Je- 
hovah for  the  very  people  He  is  chasten- 
ing— a  sorrow  wrought  by  the  Spirit  in 
the  heart  of  Jeremiah.  Compare  Jere- 
miah 13:7;  Matthew  23:36-38:  Ro- 
mans 9  :  1-5." — Scofield  Reference  Bible. 

"As  regards  its  external  structure,  the 
composition  of  the  book,  both  as  a  whole 
and  in  its  several  parts,  is  so  artistic, 
that  anything  like  it  can  hardly  be  found 
in  any  other  book  of  Holy  Scriptures." 
.V     — Lange's   Commentary. 

In  the  first  place  it  contains  just  five 
songs,  each  limited  to  a  single  chapten^ 
In  the  second  place,  there  is  a  marked 
climax  in  the  third  song,  with  an  ascent 
and  a  descent,  a  crescendo  and  decre- 
scendo  movement  before  and  after  it. 
About  the  middle  of  this  song  at  verse 
eighteen,  the  prophet  seems  to  have 
reached  the  deepest  night  ofhis  misery, 
"but  where  the  exigency  is  greatest, 
help  is  nearest.  The  night  is  succeeded 
by  the  morning  (vv.  19-21),  and  with 
verse  22  breaks  the  full  day." 
^  Each  of  the  songs  contains  22  verses 

according  to  the  number  of  letters  in  the 
Hebrew  alphabet ;  in  other  words,  it  is 
an  acrostic — a  favorite  form  of  Hebrew 
poetry.  But  In  the  third  song  each 
verse  is  divided  into  three  members 
making  in  our  English  setting  66  verses. 
Other  of  its  poetical  features  we  can 
not  dwell  upon. 

Analysis  of  the  Chapters. 

;  In  chapter  i   the  lament  is  over  the 

^  \  ruin  of  Jerusalem  and  Judah,  and  is  di- 
vided into  two  parts  of  equal  length. 
The  first  is  a  description  of  the  city,  and 
the  second  the  lamentation  strictly  con- 
sidered. In  both  the  speaker  is  the 
prophet  himself  (or  an  ideal  person  like 
the  daughter  of  Zion,  for  example). 
In  chapter  2,  the  lament  is  over  the 


destruction  of  the  city,  which  is  de- 
scribed and  attributed  to  Jehovah.  This 
also  is  in  two  nearly  even  sections. 
Verses  i-io  describe  the  judgment ; 
verses   12-22  is  the  lamentation  proper. 

In  chapter  3  is  the  climax  where  Is- 
rael's brighter  day  is  contrasted  with 
the  gloomy  night  of  sorrow  experienced 
by  the  prophet  himself.  There  are  three 
parts  in  this  chapter,  divided  as  follows : 
Verses  1-18,  19-42,  43-66. 

In  chapter  4,  Zion's  guilt  and  punish- 
ment are  described,  the  whole  consisting 
of  four  parts  which  will  be  readily  dis- 
tinguished as  verses  1-6;  7-1 1  ;  12-16; 
17-22. 

In  chapter  5,  the  distress  and  hope  of 
the  prisoners  and  fugitives  are  expressed 
in  the  form  of  a  prayer.  Here  the  au- 
thor lets  the  people  speak,  not  as  an 
ideal  person  but  in  the  first  person  plural 
as  a  concrete  multitude.  There  is  an 
introduction  (v.  i),  two  principal  parts, 
verses  2--j  and  8-16,  and  a  conclusion, 
verses  17-22. 

For  the  above  analysis  of  the  chapter 
we  are  indebted  to  Lange. 
Golden  Texts. 

There  are  some  richly  laden  verses 
in  this  beautiful  book,  full  of  comfort 
and  instruction  for  the  saint  and  of 
homiletic  value  to  the  preacher.  We 
indicate  a  few:  1:12;  1:16;  2:13; 
2:14;  3:21-26;  3:31-33;  3:37;  3: 
39-41  ;  5:7;  s:  16-17;  5:21. 
Questions. 

1.  What  fact  gives  this  book  peculiai 
significance? 

2.  Have  you  read  Romans  11  :  i-S? 

3.  How  does  the  literary  structure  of 
this  book  compare  with  other  Scrip- 
tures? 

4.  Describe  the  third  song. 

5.  What  is  an  acrostic? 

6.  Have  you  memorized  any  of  the 
Golden  Texts? 


Chs.  1-3 


EZEKIEL 


255 


EZEKIEL 


THE  PEOPHET'S  CALL  AND 
PEEPAEATION 

Chapters  1-3 

Ezekiel  was  carried  to  Babylon  with 
King  Jehoiachin,  as  we  gather  by  com- 
paring I  :  I  ;  33  :  21  ;  40  :  i  with  2  Kings 
24:  11-16;  and  lived  with  the  exiles  on 
the  river  Chebar  probably  at  Tel-abib 
(i  :  I,  3  ;  3  :  15).  Unlike  Jeremiah,  he 
was  married  and  had  a  stated  residence 
(8:  1:24:  I,  18).  His  ministry  began 
in  the  fifth  year  of  Jehoiachin's  cap- 
tivity, and  seven  before  the  capture  of 
Jerusalem  (1:1,  2),  when  he  himself 
was  thirty  years  old  (v.  i).  His  pro- 
phetic activity  extended  over  a  period 
of  at  least  twenty-two  years  (1:2;  29  : 
17),  during  which  time  he  was  often 
consulted  by  the  leaders  in  exile  (8:1; 
14  :  I  ;  20  :  i),  though  his  advice  was  not 
always  followed.  The  time  and  manner 
of  his  death  are  unknown. — Davis'  Bible 
Dictionary. 

Like  Daniel  and  the  Apostle  John 
who,  like  himself,  prophesied  outside  of 
Palestine,  he  follows  the  method  of 
symbol  and  vision,  or  as  we  prefer  to 
put  it,  God  followed  that  method  through 
him.  And  like  them,  his  ministry  was 
directed  to  "the  whole  house  of  Israel," 
the  twelve  tribes,  rather  than  to  either 
Judah  or  Israel  distinctively,  after  the 
manner  of  the  pre-exiRc  prophets.  His 
purpose,  was  two-fold:  (i)  to  keep  be- 
fore the  exiles  the  national  sins  which 
had  brought  Israel  so  low  ;  and  (2)  to 
sustain  their  faith  by  oredictions  of  na- 
tional restoration,  the  punishment  of 
their  enemies,  and  ultimate  earthly 
glory. 

Scofield  divides  the  book  into  seven 
great  prophetic  strains  indicated  by  the 
expression,  "The  hand  of  the  Lord  was 
upon  me"  (1:3;  3  :  14,  22  ;  8:1;  33  : 
22  ;  37  :  I  ;  40  :  i),  and  seven  minor  di- 
visions indicated  by  the  formula,  "And 
the  word  of  the  Lord  came  unto  me." 
But  although  this  is  interesting  and  in- 
structive, yet  for  our  present  purpose, 
we  emphasize  three  main  divisions  only, 
as  follows : 

1.  Prophecies  delivered  before  the 
siege  of  Jerusalem,  foretelling  its  over- 
throw (cc.  1-24).  These  correspond  to 
the  general  character  of  Jeremiah's  mes- 
sages with  whom  for  a  while  Ezekiel 
was  contemporary. 

2.  Prophecies  delivered  during  the 
period  of  the  siege  (cc.  25-32).  These 
are  chiefly  about  the  Gentile  nations. 


3.  Prophecies  after  the  downfall  of 
the  city  (cc.  33-48).  These  deal  with 
the  restoration  entirely. 

I.  The  Prophet  Called. 

Give  the  time,  place  and  circumstances 
as  indicated  in  verses  one  and  two. 
Look  at  the  map  and  identify  the  Che- 
bar. Give  the  details  of  Ezekiel's  bi- 
ography in  verse  three. 

Note  the  vision  he  beheld — the  whirl- 
wind, cloud,  fire,  brightness,  color  (v. 
4)  ;  the  four  living  creatures  (vv.  5-14)  ; 
the  wheels  (vv.  15-21);  the  firmament 
(vv.  22-23)  ;  the  voice  (vv.  24-25)  ;  the 
throne  and  the  man  above  it  (vv.  26- 
2-])  ;  and  finally,  the  definition  of  it  all 
(v.  28).  Note  in  the  last  verse  that  out 
of  this  glory  the  voice  spake  that  direct- 
ed the  prophet.  Freshen  your  recollec- 
tion by  comparing  Exodus  3,  33  and  34  ; 
I  Kings  19;  Isaiah  6;  Daniel  10;  Acts 
9  ;    Revelation  i. 

The  "living  creatures"  are  doubtless 
identical  with  the  cherubim  of  the  gar- 
den of  Eden,  to  which  further  reference 
will  be  made  in  the  next  lesson, 

2.  Equipped   and    Commissioned. 

Note  the  address  "Son  of  Man"  (v. 
i).  It  is  used  by  Jesus  Christ  seventy- 
nine  times  in  referring  to  Himself,  and 
by  Jehovah  ninety-one  times  in  speaking 
to  Ezekiel,  which  suggests  that  the 
prophet  is  considered  in  a  priestly  and 
mediatorial  capacity.  Or,  we  may  take 
the  thought  of  Scofield  that  in  the  case 
of  our  Lord  it  is  His  racial  name  as  the 
representative  man  in  the  sense  of  i 
Corinthians  15:45-47.  If  so,  applying 
the  idea  here,  it  means  that  Jehovah, 
while  not  forsaking  Israel  even  in  her 
disobedience  and  hour  of  punishment, 
would  yet  remind  that  people  that  they 
are  but  a  small  part  of  the  race  for 
which  He  also  cares. 

Note  the  relation  in  which  the  Holy 
Spirit  comes  to  the  prophet,  and  examine 
your  concordance  to  see  that  "entering 
into  him"  is  more  of  a  New  Testament 
than  an  Old  Testament  way  of  speaking 
of  that  relation. 

Note  finally,  that  like  other  recipients 
of  God's  revelation  the  prophet  heard 
the  voice  that  spake  to  him  and  recog- 
nized the  speaker. 

Now  follow  a  description  of  the  moral 
condition  of  the  people  to  whom  he  is 
sent  (vv.  3-5),  and  a  warning  to  himself, 
corresponding  to  that  in  the  case  of 
Jeremiah    (vv.   6-8).     I'he   demand   for 


256 


EZEKIEL 


absolute  obedience  in  the  transmission 
of  his  message  and  his  compliance  there- 
with, are  set  forth  symbolically  in  the 
figure  of  the  book  (2:9;  3:3),  although 
the  transaction  itself  is  difficult  to  ex- 
plain. Perhaps  it  took  place  in  a  vision. 
How  does  it  show  that  only  what  God 
imparted  to  him  was  he  to  preach? 
How  that  he  was  to  make  it  his  own? 
How  that  in  a  spiritual  sense  he  was 
to  live  on  it?  "Whatever  its  message, 
the  Word  of  God  is  sweet  to  faith  be- 
cause it  is  the  Word  of  God."  (Com- 
pare Jer.  i  :  9  ;  15:16;  Rev.  10:  9,  10). 
Questions. 

1.  When  was  Ezekiel  made  a  captive? 

2.  What  do  we  learn  of  hip  domestic 
history? 

3.  What  method  of  teaching  does  he 
exemplify  ? 

4.  What  was  its  purpose? 

5.  State  the  three  main  divisions  of 
the  book,  with  chapters. 

6.  What  other  men  had  correspond- 
ing visions  of  glory? 

7.  What,  possibly,  is  the  significance 
of  the  phrase  "Son  of  Man  ?" 

8.  How  is  the  inspiration  of  Ezekiel's 
message  symbolized  ? 

THE   CHEEUBIM 

In  our  last  lesson  we  had  the  first  de- 
scription of  the  cherubim  met  with  in 
Scripture,  although  the  beings  them- 
selves were  brought  before  us  in  Eden 
(Gen.  3),  and  their  images,  or  figures, 
in  the  tabernacle.  In  the  latter  case 
two  were  in  the  Holy  of  Holies  over  the 
Ark  of  the  Covenant  and  others  wrought 
in  needlework  upon  the  curtains  of  the 
sanctuary  and  the  veil  (Exodus  25-27). 

Imperfect  and  erroneous  conceptions 
of  the  cherubim  have  prevailed,  as  in- 
stanced in  that  they  are  almost  always 
pictured  as  angels,  which  they  are  not, 
but  rather  the  living  embodiment  of 
some  important  truth. 

Familiar  to  Israel. 

That  they  were  familiar  Israel  is  seen 
in  that  Moses  gives  no  description  of 
them  either  in  Genesis  or  Exodus.  Is 
this  accounted  for  by  the  circumstance 
that  they  continued  to  exist  in  Eden 
guarding  the  approach  to  the  tree  of 
life,  and  visible  to  man,  say,  down  to 
the  time  of  the  flood?  If  so.  Shem,  who 
was  contemporaneous  with  Abraham  for 
150  years,  might  easily  have  transmitted 
to  him,  and  through  him  to  his  descend- 
ants, a  knowledge  of  their  appearaiice 
and  of  that  which  their  presence  was  in- 
tended to  teach. 

But  their  appearance  is  not  revealed 
to  us  until  we  reach  Ezekiel,  when  they 
are  presented  as  having  in  general,  a 
human  form,  but  each  with  four  faces 
and  four  wings — one  face  of  a  man,  an- 


other of  a  lion,  a  third  of  an  ox,  and  a 
fourth  of  an  eagle.  Their  motions  were 
as  swift  as  lightning,  and  the  sound  of 
their  wings  in  flight  as  of  great  waters 
or  a  mighty  host.  A  throne  was  in  the 
firmament  above  them,  and  on  the 
throne  the  divine  glory  in  the  likeness 
of  a  man.  "This  was  the  appearance  of 
the  likeness  of  the  glory  of  the  Lord," 
said  the  prophet,  which  shows  the  con- 
nection between  it  and  our  humanity  in 
the  person  of  Immanuel. 

Subsequently,  at  chapter  10,  the 
prophet  speaks  of  seeing  these  beings 
again  in  the  temple  at  Jerusalem,  and 
identifies   them   as  "the   cherubim." 

They  are  seen  once  more  by  John  on 
Patmos  (Rev.  4-5)  where  "they  rest  not 
day  and  night,  saying.  Holy,  holy,  holy, 
Lord  God  Almighty,"  and  with  the  four 
and  twenty  elders  they  fall  down  before 
the  Lamb  and  sing  a  new  song — a  song 
of  praise  for  the  redemption  of  man. 
This  is  very  significant. 

Type  of  Redeemed  Humanity. 

That  they  are  beings  designed  to  set 
forth  some  great  truth  of  redemption  is 
thus  evident,  since  they  are  introduced 
at  its  opening  scene  in  Genesis,  and  in 
its  closing  scene  in  Revelation,  and  as- 
sociated with  it  throughout. 

The  symbolism  of  the  faces  of  the 
cherubim  considered  together,  gives  us 
"the  highest  possible  conception  of  life, 
with  the  noblest  characteristics  belong- 
ing to  created  intelligence." 

The  face  of  the  man  sets  forth  the 
highest  ideal  of  wisdom  and  knowledge  ; 
that  of  the  lion  adds  majesty  and  power  ; 
that  of  the  ox,  creative  or  productive  in- 
dustry ;  and  the  eagle,  dominion  and  ir- 
resistible might,  for  "the  range_  of  his 
vision  and  the  power  of  his  flight,  as 
well  as  his  boldness  and  courage,  are 
unequaled." 

The  other  features,  however,  were 
equally  striking.  Eyes_  before  and  be- 
hind, show  ceaseless  vigilance  and_  ex- 
alted capacities  for  knowledge  ;  wings, 
denote  a  higher  and  wider  sphere _ of 
service  than  simply  the  earth ;  going 
straight  forward,  never  turning  their 
bodies,  as  we  must  necessarily  dp,  but 
with  four  faces  always  moving  in  the 
direct  line  of  vision,  points  to  a  superior 
spiritual  nature  and  undeviating  integ- 
rity in  God's  service  ;  their  glorious  ap- 
pearance, also,  like  burning  coals  of  fire, 
sparkling  as  burnished  brass,  has  its 
significance. 

If  now,  according  to  the  ordinary 
principles  of  symbolic  interpretation,  we 
ask  for  the  realization  of  all  this,  we 
may  find  it  in  our  redeemed  humanity 
when  delivered  from  the  curse,  and  re- 
stored, and  glorified  through  Jesus 
Christ.  The  cherubim  would  seem  to  be 
the  embodiment  of  that  glory  to  which 


Chs.  4-7 


EZEKIEL 


257 


our  humanity  is  destined  in  the  resur- 
rection state — that  combination  of  pow- 
ers and  excellencies  which  shall  be  ours 
when  our  salvation  is  consummated  in 
the  life  to  come. 

The  Embodiment  of  the  Glorified 
Life. 

This  is  further  corroborated  by  the 
fact  that  originally  they  stood  within  the 
prohibited  bounds  of  paradise,  and  kept 
"the  way  of  the  tree  of  life  ;"  i.  e.,  they 
not  only  guarded  it,  but  preserved  the 
approach  to  it,  as  if  until,  in  the  fullness 
of  time,  redeemed  humanity  might  have 
access  to  it  again. 

The  divine  presence  since  the  entrance 
of  sin,  had  withdrawn  Himself  from  all 
familiar  intercourse  with  men,  no  longer 
walking  with  them  as  in  their  innocence 
in  paradise.  But  He  had  not  withdrawn 
Himself  from  earth  or  from  men  alto- 
gether, since  He  might  still  be  approach- 
ed, and  His  favor  secured  at  the  gate- 
way to  the  tree  of  life.  Here  the  cheru- 
bim dwelt  with  the  flaming  sword  of  the 
divine  presence  between  them.  So  also 
in  the  Holy  of  Holies  in  the  tabernacle, 
their  privileged  place  lies  over  the  mercy 
seat,  while  here  in  Ezekiel's  vision  above 
their  heads  in  the  crystal  firmament,  the 
glory  of  the  God  of  Israel  in  human 
form  was  seated  on  the  throne. 

Thomas  W'icke,  D.D.,  from  whose 
"I'he  Economy  of  the  Ages"  the  above 
is  an  abridgment,  regards  the  fact  that 
the  cherubim  are  always  found  in  im- 
mediate connection  with  the  surround- 
ings of  the  divine  presence,  as  declaring 
that  those  they  represent  have  a  right 
within  the  paradise  of  God — the  blessed 
promise  held  out  to  our  redeemed  hu- 
manity. Compare  Revelation  5  :  9, 
where  the  cherubim  unite  with  the  foui 
and  twenty  elders  in  the  song  of  redemp- 
tion itself — the  song  of  the  Lamb. 

SECOND  VISION  OF  GLOEY  AND 

ITS  KESULT 

Chapters  4-7 

Remember  that  in  the  first  part  of  this 
book,  chapters  1-24,  we  are  dealing  with 
prophecies  before  the  siege  of  Jerusalem 
and  foretelling  its  overthrow. 

The  present  lesson  begins  at  verse  22 
of  chapter  3.  (Compare  verse  23  with 
1:1,  and  verse  24  with  2  :  2  and  Acts  2  : 
4  and  4:31.)  Verse  25  is  to  be  taken 
figuratively.  (Compare  2  Cor.  6:11, 
12.)  The  same  is  true  of  verse  26, 
which  means  that  as  Israel  had  rejected 
the  words  of  the  prophets  hitherto,  the 
time  had  now  come  when  God  would  de- 
prive them  of  those  words  for  the  time 
being  at  least  (i  Sam.  T-  2;  Amos  8:11, 
12). 


The  Sign  of  the  Tile.     Chapter  4. 

This  sign  (1-3)  and  those  that  follow 
immediately,  were  symbolic  testimonies 
to  the  wickedness  of  the  nation  as  well 
as  prophetic  of  the  coming  siege.  It  is 
common  to  say  that  these  things  were 
performed  in  vision  and  not  in  external 
action,  but  we  can  hardly  be  sure  of 
that.  At  all  events  the  tile  represents 
that  God  has  set  a  wall  of  separation  be- 
tween Him  and  the  nation,  that  can  not 
be  forced  through.  The  second  action, 
lying  first  on  one  side  and  then  the 
other,  (4-8)  supplements  the  first.  The 
third,  eating  the  coarse  and  polluted 
bread,  and  by  weight,  is  explained  in 
the  closing  verses  of  the  chapter  (verses 
16,  17).  (Compare  Jer.  52:6.)  As  to 
verse  12,  the  Arabs  use  beasts'  dung  for 
fuel,  as  wood  is  scarce,  but  to  use  that  of 
man  implies  the  most  awful  need.  As 
to  do  so  was  in  violation  of  the  Mosaic 
law  (Deut.  14  :  3  ;  2z:  12-14),  the  com- 
mand to  the  prophet,  symbolized  that 
now  God's  people  were,  as  a  judicial 
punishment,  to  be  outwardly  blended 
with  the  heathen  (Deut.  28  :  68  ;  Hos. 
9:3). 

The   Sign   of  the   Hair.     Chapters 
5-7. 

This  symbol  (verses  1-4)  is  explained 
in  the  rest  of  the  chapter.  The  "knife" 
or  "razor"  was  the  sword  of  the  enemy 
which  God  would  use.  The  whole  hair 
being  shaven  was  a  sign  of  humiliation 
(2  Sam.  10:4,  5).  "Balances"  ex- 
presses God's  discrimination  in  the  com- 
ing judgments.  The  "hairs"  are  the 
people  in  this  case.  One  third  was  to 
be  killed,  another  destro3'ed  by  famine 
and  pestilence,  and  the  remainder  scat- 
tered among  the  Gentiles.  The  few  to 
escape  were  symbolized  by  the  hairs 
bound  in  Ezekiel's  skirts,  and  even  of 
these  some  were  to  pass  a  further  ordeal 
(verses  3,  4).  Compare  these  last- 
named  verses  with  the  story  of  the  rem- 
nant in  Jerusalem  in  Jeremiah  40-44. 

Chapters  6  and  7.  arc  a  continuation 
of  the  subject  of  chapter  5,  which  our 
familiaritv  with  the  prophets  preceding 
will  simplify  for  us.  Ihe  first  of  these 
may  be  divided  into  three  parts.  Verses 
1-7  contain  a  message  against  Israel ; 
verses  8-10,  speak  of  that  "remnant" 
which  God  always  promised  to  spare  be- 
cause of  their  repentance,  while  the  rest 
of  the  chapter,  and  the  whole  of  chapter 
7,  is  filled  with  the  desolations  God  shall 
sent  upon  the  land  for  its  iniquity. 

Questions. 

1.  What  characterizes  the  prophecies 
of  the  first  24  chapters  of  this  book? 

2.  Have  you  read  i  Samuel  7  :  2  and 
Amos  8:11,  12? 


258 


EZEKIEL 


:  1-11 :  23 


3.  To  what  do  the  symbols  of  chapter 
f  witness  ? 

4.  What  is  symbolized  by  the  coarse 
bread  eaten  by  weight  ? 

5.  Give  the  interpretation  of  the  sym- 
bol of  the  hair  in  your  own  words. 

6.  Have  vou  refreshed  your  recollec- 
tion by  re-reading  Jeremiah  40-44? 

7.  Analyze  chapter  6. 

VISIONS  OF  IDOLATEY 
Chapters  8-11 

It  is  the  general  opinion  that  these 
chapters  introduce  a  new  stage  of  the 
prophecies,  and  that  while  those  of  the 
last  lesson  comprehended  Judah  and  Is- 
rael, these  refer  more  particularly  to 
Jerusalem  and  the  people  of  Judah  un- 
der Zedekiah.  The  fuller  story  of  this 
period  was  in  Jeremiah. 

The  prophet  is  seen  in  his  own  house 
by  the  Chebar,  and  the  elders  of  Judah 
are  before  him  for  instruction  (8:1). 
"Elders"  we  understand  to  mean  some 
who  are  in  captivity  with  the  prophet. 

"The  Visions  of  God  to  Jerusalem" 
(v.  3),  concern  the  profanations  of  the 
temple  and  other  wickedness  of  the  peo- 
ple past  and  present,  and  because  of 
which  the  partial  captivity  had  befallen 
them  which  was  speedily  to  be  followed 
by  a  completer  one. 

As  another  puts  it,  the  prophet  was 
showing  these  things  to  the  present 
generation  of  Jews  in  Babylon  to  justify 
to  them,  the  righteousness  of  God  in 
their  present  chastening.  There  were 
some  of  the  younger  element  who  had 
been  born  in  captivity  and  to  whom 
these  things  presumably  were  unknown. 
The  visions  were  so  vivid  to  the  prophet 
that  it  seems  as  if  he  were  transferred 
back  to  Jerusalem  at  the  time  these 
things  were  occurring. 

1.  The  Third  Vision  of  Glory.    8: 

1-4. 

Verse  i  compared  with  i  :  2,  raises  the 
presumption  that  the  "lying  on  his  sides" 
(vv.  5,  6),  had  been  completed.     Verse 

2,  refers  to  a  further  manifestation  of 
the  Messiah  as  the  Angel  of  the  Cove- 
nant, in  whose  person  alone  God  mani- 
fests Himself.  (John  i  :  18).  Verse  3, 
"the  image  of  jealousy"  was  a  heathen 
image  worshiped  with  licentious  rites 
and  provoking  God's  jealousy  (Exod. 
20  :  5).  Verse  4,  refers  to  the  Shekinah 
which  still  rested  over  the  temple  and 
upon  the  mercy-seat. 

2.  The  Profanations  of  the  Temple. 
8:5-18. 

The  idolatries  named  (v.  10)  had  been 
introduced  from  Egypt.  "Chambers  of 
his  imagery,"  (v.  12")  means  his  per- 
verse imagination.  "Tammuz"  (v.  14) 
the  name  of  a  heathen  god,  the  Syrian 


form  of  Adonais.  "The  branch  to  the 
nose"  (v.  17),  refers  to  the  sacred  trees 
which  were  symbols  in  idol  worship. 

3.  Sealing  the   Faithful.    9:1-11. 

"Them  that  have  charge  over  the  city" 
(i)  are  doubtless  angelic  executioners 
of  God's  will  as  in  Daniel  4:13,  17.  23, 
and  elsewhere.  The  man  with  the  ink 
horn  (2"^  is  thought  to  symbolize  the 
Messiah,  who  is  here  marking  His  elect 
(v.  4,  compare  with  -ux.  12:7,  Rev.  7: 

3.  and  other  places).  The  departure  of 
the  "glory  of  the  God  of  Israel"  (3)  is 
significant,  presaging  His  final  departure 
from  the  nation  which  would  be  given 
over  to  its  punishment.  Quoting  Sco- 
field,  "It  is  noteworthy  that  to  Ezekiel, 
the  priest,  was  given  the  vision  of  the 
glory  departing  from  the  cherubim  to 
the  threshold  (9:3);  then  from  the 
threshold  (10:  18)  ;  then  from  the  tem- 
ple and  the  city  to  the  mountain  on  the 
east  of  Jerusalem  (11  :  13),  and  finally 
returning  again  to  the  temple  to  abide 
permanently  in  the  millennium  (43  :  2- 
5). 

4.  The  Judgments  Spreading.     10- 

11: 13. 
"The  wrath  of  God  is  now  about  to 
burn  the  city,  as  His  sword  in  the  hand 
of  Babylon,  had  slain  its  inhabitants." 
This  is  the  story  of  chapter  10,  but  in  11 
we  have  a  separate  prophecy  of  the 
punishment  of  the  corrupt  _  princes. 
Their  wicked  counsel  is  indicated  in 
verse  3,  which  agrees  with  what  we  saw 
in  Jeremiah.  They  were  ever  contend- 
ing against  that  prophet  that  his  word 
was  not  true,  and  that  destruction  by 
the  Babylonians  was  not  coming.  They, 
therefore,  because  of  their  unbelief,  were 
responsible  for  the  slain  of  the  city  (vv. 
6,  7).  Their  judgment  was  certain  (vv. 
8-13). 

5.  Future     Restoration     Promised. 

11: 14-25. 
Ezekiel  wonders  if  there  shall  be  no 
salvation  (v.  13),  and  he  is  told  that 
those  who  have  been  carried  away,  and 
whom  the  remainder  in  the  land  de- 
spised and  sneered  at  for  that  reason, 
will  be  watched  over  wherever  they  are 
(v.  16).  This  leads  to  that  prophecy  of 
the  future  repentance  and  restoration 
of  the  nation  with  which  we  have  be- 
come familiar  in  other  prophets.  Verses 
17-21,  is  a  picture  of  the  millennial 
period. 

Questions. 

1.  To  what  do  the  prophecies  of  this 
lesson  more  particularly  refer? 

2.  What  are  the  local  circumstances 
under  which  they  are  delivered? 

3.  What  specifically,  do  "the  visions 
of  God"  concern? 


12 : 1-15 : 1 


EZEKIEL 


259 


4.  Explain  the  difficult  expressions  in 
8:  1-4. 

5.  What  is  the  definition  of  "Tam- 
muz"  ? 

6.  How  would  you  identify  the  man 
with  the  ink-horn? 

7.  What  four  journeys  of  "the  Glory 
of  the  Lord"  are  recorded  in  Ezekiel? 

8.  To  what  period  does  ii  :  17-21  ap- 
ply? 

DISTEIBUTING    THE    EESPONSI- 
BILITY 
Chapters  12-15 
While    these    visions    and    prophecies 
may  be  new  as  to  the  particular  occa- 
sions for  them,  yet  they  are  in  substance 
the  same  as  the  preceding. 

1.  "The  Prince  in  Jerusalem."     (12: 

1-16.) 
In  chapter  10  we  had  a  vision  of  the 
judgment  upon  the  city  of  Jerusalem,  in 
II,  upon  the  princes,  and  in  this  upon 
the  king  himself  (10).  The  explanation 
of  the  action  commanded  the  prophet  in 
verses  1-7  is  given  in  verses  8-16.  It  is 
thought  that  this  was  performed  by  him 
in  vision  only  and  not  outwardly,  but  if 
so,  its  effect  could  hardly  have  been  in- 
tended for  those  he  was  instructing  but 
only  for  himself,  which  we  doubt  (v.  9). 
The  whole  thing  typifies  Zedekiah's 
flight  by  night.  (Compare  Jer.  39  :  4.) 
He  went  out  furtively  as  digging  through 
a  wall,  and  covered  his  face  so  as  not  to 
be  recognized. 

2.  The     Nearness    of    the    Event. 

Verses  17-28. 

The  infidels  scoffingly  said  that  be- 
cause the  threatened  judgment  was  long 
in  coming,  it  would  never  come  (v.  22), 
but  they  are  to  be  taught  otherwise  (vv. 
23-25).  As  a  matter  of  fact  it  was  very 
near  (vv.  26-28). 

3.  The  Lying  Prophets.     13:1-23. 
The  city,   the   princes,  the  king  have 

each  been  singled  out  for  judgment,  and 
now  come  the  prophets.  Note  where 
they  obtained  their  false  messages  (v. 
2),  and  the  ill  effect  of  them  on  the  peo- 
ple (v.  6).  Note  the  judgments  to  fall 
on  them  (v.  9),  which  probably  means 
that  their  names  would  be  erased  from 
the  registers  like  those  who  had  died 
for  their  crimes  (Jer.  17  :  13  ;  Rev.  3:5; 
Luke  10 :  20).  Moreover,  they  never 
would  return  from  captivity.  As  teach- 
ers they  were  like  men  building  up  a 
wall  with  untempered  mortar  and  their 
work  would  come  to  naught  (vv.  10-16). 
There  were  false  prophetesses  as  well 
as  prophets  (vv.  17-23).  They  "sew 
pillows  to  all  armholes"  might  be  ren- 
dered "to  elbows  and  wrists,"  and  the 
reference  is  thought  to  be  the  cushions 
which  the  prophetesses  made  to  lean 
upon  as  typifying  the  tranquillity  they 


foretold  to  them  who  consulted  them. 
"Kerchiefs  on  the  head  of  every  stature" 
might  be  rendered  on  "men  of  every 
age,"  though  its  significance  is  doubtful. 
Ihe  prophetesses  engaged  in  their  wick- 
ed work  for  paltry  fees  (v.  19). 

4.  The  Hypocritical  People.     14;  i- 

II. 

The  spirit  in  which  some  of  the  people 
sought  the  instruction  of  the  prophet  is 
shown  in  verses  1-5,  and  it  is  a  judgment 
upon  them  that  they  shall  listen  to  false 
prophets  and  be  deceived.  God  will  ju- 
dicially darken  the  false  prophets'  mind 
to  that  end,  or  He  will  permit  Satan  to 
do  it.  The  evil  teaching  of  these  false 
prophets,  in  other  words,  will  serve  the 
purposes  of  His  just  judgment.  (Com- 
pare I  Kings  22:23;  2  Thess.  2:11, 
12). 

5.  Intercession  Useless.    Verses  12- 

23. 

The  inevitableness  of  the  coming 
judgment  on  Jerusalem  is  shown  in  the 
discouragement  of  intercession  on  her 
behalf.  Ezekiel  had  been  pleading,  but 
he  might  as  well  desist.  Noah,  Daniel 
and  Job  (vv.^4,  23)  had  prevailed  with 
God  on  former  occasions,  but  even  their 
petitions  would  now  be  helpless.  The 
reference  to  Daniel  is  interesting,  for 
although  his  prophecies  were  mostly 
later  than  Ezekiel,  yet  his  fame  foi 
piety  and  wisdom  was  already  establish- 
ed, and  the  events  recorded  in  the  early 
chapters  of  his  book  had  already  occur- 
red. But  even  he,  though  the  Jews  maj 
have  had  their  hopes  turned  towards  his 
influence  either  in  the  court  of  Babyloi* 
or  that  of  heaven,  could  not  avert  the 
approaching  calamity. 

6.  The  Burning  Vine.     15. 

The  point  of  this  vision  seems  to  be 
that  as  the  vine  is  worthless  as  wood  so 
the  people  of  Jerusalem  have  ceased  to 
have  any  value  in  His  eyes.  They  were 
once  His  vine,  but  now  they  shall  pass 
from  fire  to  fire  until  they  come  to 
naught. 

Questions. 

1.  How  does  this  lesson  illustrate  its 
theme  ? 

2.  What  leads  to  the  conviction  that 
the  nrophets  "removal"  was  acted  out- 
wardly? 

3.  What  did  it  typify,  and  how? 

4.  What  had  become  the  proverb  of 
the  scoffers? 

5.  What  judgment  would  fall  on  the 
false  prophets? 

6.  Explain  the  figure  of  "untempered 
mortar." 

7.  Can  you  quote  2  Thessalonians  2 : 
11,12? 


260 


EZEKIEL 


Chs.  16-19 


8.  Who  have  divine  testimony  borne 
to  them  as  men  of  power  in  prayer? 

PAEABLES    AND    EIDDLES 


Chapters  16-18 

The  Unfaithful   Wife. 
1 6. 


Chapter 


The  theme  of  chapter  i6  is  Jerusalem 
and  her  abominations  (vv.  i,  2),  but  it 
is  worked  out  in  parabolic  form,  Jeru- 
salem, or  the  nation  of  Israel,  being 
personified  as  a  female. 

There  are  four  stages  in  the  story : 
(i)  Jehovah  adopts  her  as  an  infant 
(vv.  1-7)  ;  when  attained  to  marriagea- 
ble age  she  becomes  his  wife  (vv.  8-14)  ; 
as  a  wife  she  proves  unfaithful  (vv.  15- 
34)  ;  punishment  follows  (vv.  35-4?)  ; 
tmexpected  and  unmerited  restoration 
is  promised  (vv.  53-63). 

Verse  7,  first  part,  is  corroborated  by 
Exodus  12:37,  38'  I'o  spread  a  skirt 
(v.  8)  was  an  oriental  mode  of  espousal 
(Ruth  3  :  9).  With  verse  9  compare 
Exodus  19:12,  and  similar  allusions. 
Verses  11-13  refer  to  the  customary 
marriage  gifts  of  one  who  was  to  be- 
come a  queen.  Verses  15-36  speak  of 
her  worship  of  idols  after  the  manner 
of  the  surrounding  nations,  with  which 
was  accompanied  gross  sins  of  the  flesh. 
Verses  35-52  refer  figuratively  to  the 
shame,  suffering,  and  loss,  entailed  by 
the  Babylonian  siege  and  overthrow — 
the  enemy  hurled  stones  at  the  siege  and 
slew  with  the  sword  afterward  (v.  40), 
and  so  on  throughout. 

The  restoration  was  to  be  brought 
about  at  the  end,  not  on  the  ground  of 
Israel's  repentance  even,  but  of  God's 
own  promise  to  the  fathers  (v.  60).  It 
would  be  His  returning  to  them  that 
would  result  in  their  returning  to  Him 
(v.  61). 

2.  The  Eagles  and  the  Vine.     17. 

The  "eagle"  (v.  2)  was  the  symbol  of 
the  Assyrian  god  Nisroch,  and  is  here 
applied  to  the  king  of  Babylon.  "Leb- 
anon" means  Jerusalem,  and  "the  high- 
est branch"  its  King,  Jeconiah,  or  Je- 
hoiachin,  whom  the  Babylonians  carried 
away  some  time  previously  (2  Kings 
24:8-16).  The  "city  of  merchants"  is 
Babylon.  The  "seed  of  the  land  plant- 
ed" is  Zedekiah  placed  on  the  throne 
of  Judah  by  Babylon.  Verse  6  means 
that  at  first  Zedekiah  was  an  obedient 
vassal  to  Babylon.  The  "eagle"  of 
verse  7  is  Egypt  towards  whom  Judah 
turned  in  her  heart,  as  a  means  of 
breaking  the  Babylonian  yoke.  But  her 
scheme  would  not  prosper  (vv.  9,  10), 
as  the  remainder  of  the  chapter  shows. 


3.  Eating  Sour  Grapes.     18. 

Verse  2  shows  the  people  were  charg- 
ing injustice  upon  God,  and  claiming 
that  they  were  suffering  not  for  their 
own  sins  but  their  fathers,  but  He  proves 
that  this  is  not  so.  How  does  the  last 
clause  of  verse  4  declare  to  the  con- 
trary? Note  the  following  illustration 
of  God's  impartiality  in  a  series  of  sup- 
posed cases :  (a)  a  just  man  (w.  5-9)  ; 
(b)  an  unjust  son  of  a  just  man  (vv.  10- 
13)  ;  (c)  a  just  son  of  a  unjust  man 
(vv.  14-18).  "Righteousness,"  in  verse 
20  is  not  used  as  if  any  were  absolutely 
righteous,  which  would  contradict  Scrip- 
ture everywhere  ;  but  in  the  sense  of 
seeking  righteousness  in  God's  way  as 
far  as  that  way  had  been  revealed  to 
them.  In  the  light  of  the  New  Testa- 
ment there  is  no  ground  of  righteous- 
ness save  that  which  is  imputed  for 
Christ's  sake,  and  as  the  result  of  His 
atonement :  but  while  this  was  not 
clearly  understood  by  the  Old  Testa- 
ment saints,  yet  it  was  the  ground  on 
which  any  righteousness  of  theirs  could 
be  accepted.  This  is  brought  out  in 
verse  22,  "in  his  righteousness  that  he 
hath  done  he  shall  live."  Not  "for," 
or  "on  account  of"  that  righteousness, 
but  "in"  it.  In  the  same  manner,  verse 
31,  shows  not  what  man  can  do,  but 
what  he  ought  to  do  ;  and  when  he  sees 
that  he  ought  to  make  him  a  clean 
heart,  and  finds  that  he  can  not,  he 
throws  himself  in  his  helplessness  on 
God's  mercy  and  receives  it. 

Questions. 

1.  Name  the  parables  and  riddles  in 
this  lesson. 

2.  Name  the  four  stages  in  the  story 
of  the  faithless  wife. 

3.  On  what  final  ground  shall  the  fu- 
ture restoration  of  Israel  be  brought 
about  ? 

4.  What  nations  did  the  two  eagles 
symbolize  ? 

5.  Tell  this  "riddle"  and  its  interpre- 
tation in  your  own  words. 

6.  In  what  sense  only  can  "righteous- 
ness" be  understood  in  this  lesson? 

7.  What  is  the  logic  that  causes  man 
to  cry  out  for  mercy? 

CLOSE  OF  PAET  ONE 
Chapters  19-24 

Lack  of  space  makes  it  necessary  to 
crowd  the  remainder  of  Part  i  into  a 
single  lesson,  but  nothing  vital  to  its 
general  understanding  will  be  lost,  as 
the  chapters  are,  to  a  certain  extent, 
repetitions  of  the  foregoing. 

I.  Lamentations    for    the    Princes. 
19. 

The  theme  of  this  chapter  is  found  in 
the  first  and  last  verses.     The  "princes" 


Chs.  20-24 


EZEKIEL 


261 


are  the  kings  of  Judah — Jehoahaz,  Je- 
hoiachin  and  Zedekiah,  whose  histories 
were  made  familiar  in  the  closing  chap- 
ters of  2  Kings  and  2  Chronicles.  Ju- 
dah is  the  lioness  (2).  Jehoahaz  is 
the  first  of  her  young  lions  (3),  and  Je- 
hoiachin  the  second  (4-9).  Zedekiah 
is  probably  in  mind  in  verse  14. 

2.  Rejection  of  the  Elders.    20. 

Verse  i  gives  the  occasion  for  this 
message,  which  falls  into  two  great 
parts.  Verses  1-32  recite  the  peoples' 
rebellions  against  God  during  five  dis- 
tinct periods,  i.  e.,  in  Egypt  (2-9),  in  the 
wilderness  (10-17),  on  the  borders  of 
Canaan  (18-26),  when  a  new  genera- 
tion arose  in  Canaan  (27-29),  and  final- 
ly in  the  prophet's  own  time  (30-32). 
The  explanation  of  verses  25  and  26 
seems  to  be  that  God  chastised  them,  as 
in  Numbers  25,  by  permitting  Baal's 
worshippers  to  tempt  them  to  idolatry, 
ending  in  judgment  upon  them.  The 
easy  success  of  the  tempter's  art.s,  show- 
ed how  ready  they  were  to  be  led  astray 
(compare  v.  39). 

Verse  32  should  not  lightly  be  passed 
over.  It  was  in  the  heart  of  these  Jews 
to  live  like  the  heathen  round  about 
them,  and  so  escape  the  odium  of  hav- 
ing a  peculiar  God  and  law  of  their 
own.  Moreover,  they  seemed  to  be 
getting  nothing  for  it  but  threats  and 
calamities,  whereas  the  heathen  seemed 
to  be  prospering.  But  God  said  it  "shall 
not  be  at  all,"  and  how  literally  this  has 
been  fulfilled  is  seen  in  the  later  history 
of  the  Jews  down  to  our  day.  As  the 
Bible  Commentary  says :  "Though  the 
Jews  seem  so  likely  to  have  blended 
with  the  rest  of  mankind  and  laid  aside 
their  distinctive  perculiarities,  yet  they 
have  remained  for  centuries  dispersed 
among  all  nations  and  without  a  home, 
but  still  distinct." 

At  verse  22-  begins  the  second  division 
of  the  prophecy.  Lest  the  covenant 
people  should  abandon  their  distinctive 
hopes,  and  amalgamate  with  the  sur- 
rounding heathen,  God  tells  them  that, 
as  the  wilderness _  journey  from  Egypt 
was  made  subservient  to  discipline,  and 
also  to  the  taking  from  among  them  the 
rebellious,  so  a  severe  discipline  (such 
as  the  Jews  for  long  have  been  actually 
undergoing)  would  be  administered  to 
them  during  the  next  exodus  for  the 
same  purpose  (v.  38),  and  to  prepare 
them  for  the  restored  possession  of 
their  land_(Hosea  2  :  14,  15).  This  was 
only  partially  fulfilled  at  the  return 
from  13abylon  ;  its  full  accomplishment 
is  future. 

3.  Three    Messages    of   Judgment. 

21. 

The   three   messages   of   this   chapter 


explain  themselves  to  those  who  have 
followed  the  lessons  thus  far.  The  first 
might  be  designated  the  parable  of  the 
sighing  prophet  (1-7),  the  second,  that 
of  the  sword  of  God  (8-17),  while  the 
third  is  notable  for  the  prophecy  that 
thereafter  there  should  be  no  true  king 
of  Israel  till  the  Messiah  came  (26,  27  ; 
Acts  IS  :  14-17). 

4.  Jerusalem's  Present  Sins.    22. 

The  repetition  of  Jerusalem's  sins  as 
given  here  suggests  chapter  20 ;  but 
there  they  were  stated  in  a  historical 
review,  emphasis  resting  on  the  past, 
while  here  it  is  on  the  present. 

5.  Aholah  and  Aholibah.    23. 

Here  we  have  a  parabolic  portrayal 
similar  to  the  adulterous  wife  in  chap- 
ter 16;  only  that  in  this  case  it  is  not 
idolatries  which  are  emphasized  as  vio- 
lating the  marriage  covenant,  but  their 
worldly  spirit,  their  alliances  with  the 
heathen  for  safety  rather  than  confiding 
in  God. 

6.  The  Period  of  Silence  Begins. 

"Ezekiel  proves  his  divine  mission  by 
announcing,  though  three  hundred  miles 
away,  the  very  day  of  the  beginning  of 
the  siege  of  Jerusalem  by  Nebuchad- 
nezzar" (i,  2).  "The  ninth  year" 
means  that  of  Jehoiachin's  captivity, 
which  was  also  that  of  Ezekiel. 

There  was  a  self-confident  proverb 
among  the  people  (11:3)  expressed  in 
the  sentence  :  "This  city  is  the  caldron 
and  we  be  the  flesh."  They  meant  that 
Jerusalem  would  prove  "an  iron  cal- 
dron-like defense  from  the  fire"  of  the 
Babylonian  hosts  around  about  them  in 
the  siege;  but  God  tells  them  that  their 
proverb  would  fit  the  case  in  a  different 
way  (3-14).  Jerusalem  should  be  a  cal- 
dron set  upon  the  fire,  but  the  people, 
so  many  pieces  of  flesh  subjected  to 
boiling  water  within. 

At  verse  15  a  period  of  silence  begins 
for  the  prophet,  covering  the  three 
years  of  the  siege  (compare  verses  1 
and  27  of  this  chapter,  with  verses  21 
and  22  of  chapter  33).  The  opening 
of  the  period  is  marked  by  a  personal 
calamity — the  death  of  the  prophet's 
wife  (16-18).  Ezekiel  is  not  forbidden 
sorrow,  but  only  the  loud  expression  of 
it  after  the  oriental  manner,  that  his 
countrymen  might  be  moved  to  ask  the 
question  (ig)  whose  answer  constitutes 
the  remainder  of  the  chapter.  When 
Jerusalem  would  be  destroyed,  the  ca- 
lamity would  be  so  felt  that  the  ordi- 
nary usuages  of  mourning  would  be  sus- 
pended, or  perhaps  it  signified  that  they 
could  not  in  their  exile  manifest  their 


262 


EZEKIEL 


Chs.  25-32 


sorrow,  but  only  "mourn  one  toward  an- 
other." Thus  the  prophet  was  a  sign 
unto  them  (24). 

Questions. 
I.  What  is  the  title  of  chapter  19,  and 
to  whom  does  it  refer?  .       ,,       ^„ 

0.  What    gives    occasion    tor   tue    re- 
iect'ion  of  the  elders  (v.  20)? 

3.  Analyze  the  first  part  of  this  chap- 

1.  Explain  verses  25  and  26  and  32- 
5.  What  Messianic  promise   is  touna 

'"e^^How    would    you    explain    chapter 

^^7.  How    does    Ezekiel    prove    his    in- 
spiration in  chapter  24?  , 

8.  How  is  the  proverb  about  the  cal- 
dron understood?       .    ,     ^    ., 

9.  How  long  a  period  of  silence  is  en- 
joined on  the  prophet? 
JUDGMENTS    ON   THE   GENTILE 

NATIONS 
Chapters  25-32 
The    prophet's    "dumbness"    enjoined 
in  the   last   chapter,   was   only   towards 
Hs    own    people,    and   the    interval    wa, 
employed  in  messages  touching  the  Gen 
tiles.     These  nations  might  have  many 
charges    laid    against    them      but    that 
which    concerned    a    P/ophet    of    Israel 
chiefly  was  their  treatment  of  that  na 
tfon-see    this    borne    out   by    the    text. 
Their  ruin  was  to  be  utter  m  the  end 
while  that  of  Israel  was  but  temporary 

^•^  Se'ven '  Stions  are  denounced,  "the 
perfect  number,  implying  that  Gods 
judgments  would  ^^^it^ot  merely  these 
but  the  whole  round  of  the  Gentile 
world."  Babylon  is  excepted  here  be- 
cause she  is.  for  the  F^^^^^'.^^n^^^ef 
the  rod  of  God's  justice  against  Israel. 

Use  the  marginal  notes  of  your  Bible 
for  light  on,  the  historical  references, 
and  the  maps  for  geographical  data.  A 
Bible  dictionary  also  would  be  of  much 
assistance. 

"Men  of  the  east"  (24:  4)  means  the 
nomadic  tribes  beyond  the  Jordan. 

The  following  from  the  Scofield  Bible 
recalls  earlier  teachings. of  this  com- 
mentary: "The  prophecies  upon  Gen- 
^fe  powers  (in  these  chapters)  have 
had  partial  fulfilments  of  which  his- 
tory bears  witness,  but  the  mention  of 
tv^/'Day  of  the  Lord'  (30:  3),  makes  it 
evident  that  a  fulfilment  m  the  final 
sense  is  still  future.  These  countries 
fre  once  more^  to  be  the  battle-ground 
of  the  nations." 


Tyre.    26-28. 

In  the  first  of  these  chapters  we  have 
Tyre's  sin  (i,  2),  her  doom  and  the  in- 
struments of  its  execution  (3-14.',  ana 


the  effect  of  her  downfall  on  the  other 
nations  (15-21).  In  the  second,  we 
have  a  lamentation  over  the  loss  of  such 
earthly  splendor,  and  in  the  third,  an 
elegy  addressed  to  the  king  on  the  hu- 
miliation of  his  sacrilegious  pride.  1  his 
last  is  the  most  important  chapter  ot 
the  three. 

As  to  the  destruction  of  Tyre,  secular 
history  shows  how  accurately  God  s 
word  has  come  to  pass.  Though  thou 
be  sought  for,  yet  shall  thou  never  be 
found  again"  (21).  This  is  not  to  say 
that  there  should  be  no  more  a  lyre, 
but  that  there  should  be  no  more  the 
Tyre  that  once  was.  As  a  matter  ot 
fact  there  were  two  Tyres  m  Ezekiel  s 
time,  old  Tyre  and  new  lyre,  the  first 
on  the  main  land  and  the  other  out  m 
the  sea  ;  and  as  to  the  first  not  a  vistage 
of  it  was  left. 

Passing  over  the  "lamentation"  at- 
tention is  called  to  the  description  of 
the  king  of  Tyre  (28  ••  ?-i9),_which 
should  be  read  in  connection  with  that 
of  the  king  of  Babylon  in  Isaiah  14. 
The  comment  in  that  case  fits  this  also, 
for  although  these  verses  are  referring 
to  the  king  of  Tyre  then  reignmg,  Ith- 
baal  II  yet  they  have  evidently  an  ul- 
terior and  fuller  accomplishment  m 
Satan,  or  in  his  earthly  embodnnent  the 
beast,  or  the  Antichrist,  of  Daniel  7  ■ 
2K  II- -^6  37-  2  Thessalonians  2:4, 
and  ReVelation  13:6.  There  are  many 
expressions  in  the  chapter  which  baf- 
fle  our  understanding  at  present. 

Egypt.  29-32. 

It  should  be  remembered  that  "Pha- 
raoh"  was  a   common   name  of   all   tne 
kings  of  Egypt,  meaning,  as  some  say 
"the   sun,"  others,  "a  crocodile,     which 
was  an  object  of  worship  by  Egyptians. 
That   nation   was   very    prosperous   and 
proud  at  this  period,  and  no  human  sa- 
cracity  could  have  foreseen  its  downfall 
as  Ezekiel  describes  it,  and  as  it  came 
to  pass,  God's  instrument  was  Babylon 
(29:  19;    30:  10),  whose  work  is  figur- 
atively set  forth  in  verses  4-12.  of  which 
6  and  7  refer  to  the  false  confidence  Is- 
rael reposed  in  Egypt  during  the  siege 
and  which  was  recorded  in  Isaiah  and 
Jeremiah.      Note    verses    i3-i5    i"    the 
licrht  of  the  subsequent  history  of  hgypt, 
and  comnare  them  with  the  promise  to 
Israel    (21).      God's   covenant  with   the 
latter   holds    good,    not^yithstandIt^g   tor 
the  present    she   is   dealt   with    like    the 
Gentiles.     "In   that  day  '  means  in  the 
fullest   sense,    the   coming   Day   ot   the 
Lord. 

Reaching  chapter  30  we  find  two  mes- 
sages, the  first  (1-19),  a  repetition  with 
detai  s,  of  that  in  29  :  1-16  ;  and  the  sec- 
ond, a  vision  more  particuarly  against 
Pharaoh  himself. 


Chs.  33-37 


EZEKIEL 


563 


"Heathen"  (3)  should  be  "nations," 
from  which  it  will  be  seen  that  "the 
judgment  on  Egypt  is  the  beginning  of 
a  world-wide  judgment  on  all  the  Gen- 
tile people  considered  as  God's  ene- 
mies." "No  more  a  prince  of  the  land 
of  Egypt"  (13),  means,  no  more  an  in- 
dependent prince  ruling  the  whole  coun- 
try. 

Chapter  31  illustrates  the  overthrow 
of  Egypt  by  that  of  Assyria,  for  al- 
though the  former  was  not  utterly  to 
cease  to  be  as  in  the  case  of  the  latter, 
yet  it  was  to  lose  its  prominence  as  an 
aspirant  for  world-dominion.  Assyria 
was  overthrown  by  the  Chaldeans  or 
Babylonians,  and  so  Egypt  would  be. 

Chapter  32  includes  two  lamentations 
rather  than  one,  a  fortnight  apart  in 
time,  and  divided  at  verse  17.  Verse  7 
may  refer  figuratively  to  the  political 
sky,  and  yet  the  thought  of  supernatural 
darkness  as  formerly  in  Exodus  10  :  21- 
23  is  not  excluded.  The  second  lamen- 
tation accompanies  Egypt  in  imagination 
to  the  unseen  v/orld  where  she  shares 
the  fate  of  other  nations  (18  et  seq.). 
Questions. 

1.  What  were  the  limitations  on  the 
prophet's  dumbness  ? 

2.  Why  were  judgments  pronounced 
against  the  Gentile  nations? 

3.  How  many  nations  are  named,  and 
what  is  the  symbolism  of  that  number? 

4.  Have  these  prophecies  yet  been 
entirely  fulfilled  ? 

5.  Briefly  analyze  chapters   26-28. 

6.  What  secondary,  and  yet  complete 
application  awaits  the  prophecy  of  28  : 
11-19? 

7.  How  would  you  explain  30;  13? 

BROKEN  SILENCE 
Chapters  33-37 

Ezekiel's  commission  to  his  own 
countrymen  is  now  renewed  (21,  22), 
and  evidences  a  new  tone.  "Heretofore 
his  functions  had  been  chiefly  threat- 
ening, but  now  the  evil  having  reached 
its  worst  in  the  overthrow  of  Jerusalem, 
the  consolatory  element  preponderates." 
(See  22 :  11). 

Verses  23-29  of  the  same  chapter, 
have  reference  to  the  handful  left  in  Je- 
rusalem after  the  siege,  the  best  com- 
mentary on  which  is  Jeremiah  40-42. 
Verse  %o  to  the  end  describes  conditions 
at  Chebar.  The  last  verse  alludes  to 
the  news  in  verse  21.  When  they  heard 
that  report  which  took  some  time  to 
reach  them,  they  had  reason  to  change 
their  minds  about  the  prophet  and  his 
work. 

Many    False    Shepherds    and    the 
One  True  One.     34. 

"The  shepherds  of  Israel"  (2),  are 
not  the  prophets  and  priests   so  much 


(though  they  may  be  included),  as  the 
rulers — kings,  princes,  judges.  The  in- 
dictment against  them  extends  to  verse 
10,  at  which  point  encouragement  and 
comfort  is  given  to  the  scattered  sheep, 
the  people  of  Israel.  The  language  cor- 
responds with  that  of  all  the  prophets, 
and  points  to  the  regathering  of  the  na- 
tion in  the  latter  times,  and  their  resto- 
ration and  blessing  in  the  land  again 
(11-22).  This  will  synchronize  with 
the  second  coming  of  the  Messiah,  here 
called  "my  servant  David"  (24)  and  "a 
plant  of  renown"  (29).  _That_  millennial 
conditions  are  in  mind  is  evidenced  by 
verses  25-28.  "Though  a  number  of  the 
people  returned  after  the  seventy  years' 
captivity,  and  though  they  had  a  larger 
posterity  in  the  land,  yet  they  were  con- 
tinually under  the  Gentile  yoke,  until  in 
A.  D.  70,  they  were  finally  driven  away 
again  in  a  dispersion  which  still  con- 
tinues." 

Judgment  on  Mount  Seir  or  Edom. 

35. 

This  is  placed  here  by  way  of  con- 
trast with  Israel's  promised  blessing. 
The  Edomites,  descendants  of  Esau, 
Jacob's  brother,  had  treated  their  kin 
shamefully  in  the  past  (5),  therefore, 
unlike  them  their  desolations  should  be 
perpetual  (9).  Remember  that  it  is 
only  in  their  national  character  of  foes 
to  Israel  that  they  are  to  bedestroyed. 
God  is  always  merciful  to  individuals 
who  repent.  "When  the  whole  earth  re- 
joices" (14),  means  Judah  and  the  na- 
tions that  submit  themselves  to  her 
God. 

Moral  Restoration.    36. 

It  is  always  understood  that  the  na- 
tional restoration  of  Israel  implies  their 
moral  restoration.  They  will  repent  and 
turn  to  the  Lord  before  the  promised 
blessings  shall  be  poured  out  upon  them. 
It  is  this  moral  restoration  which  is 
foretold  here. 

We  have  first  restoration  of  the 
land  (1-15),  and  then  the  people  (35: 
16,  37:28).  Verses  19-22,  like  those 
that  follow,  are  spoken  anticipatively. 
Observe  God's  motive  for  re'storirig 
them  {22,  2^).  Observe  the  symbolic 
allusion  to  their  moral  regeneration  (25- 
2-]^,  and  that  afterwards  comes  the  ma- 
terial blessing.  Many  will  have  been 
gathered  back  to  their  land  before  the 
moral  cleansing  takes  place,  but  the 
blessing  will  be  withheld  till  then  (28- 
38). 

Valley  o£  Dry  Bones.    37. 

In  this  chapter  we  have  in  symbol 
what  the  preceding  foretold  in  plain 
language — in  other  words  what  the 
prophet  saw  in  vision.     Verse  n  is  the 


264 


EZEKIEL 


Chs.  28-39 


key  to  the  chapter.  The  "bones"  are 
the  whole  house  of  Israel  on  the  earth 
at  the  time  to  which  the  prophecy  re- 
fers, which  is  the  beginning  of  the  mil- 
lennial age.  The  "graves"  are  the  Gen- 
tile nations  among  which  they  shall  be 
scattered.  They  shall  be  gathered  out 
from  among  these  nations  back  to  their 
land  (12).  This  will  result  in  their 
conversion  (13),  after  which  they  will 
be  filled  with  the  Holy  Spirit  (14).  The 
two  sticks  (16)  are  Ijrael  and  Judah 
which  shall  again  become  one  (17-27). 
Following  this  is  a  blessing  on  the  whole 
earth  (28).  Compare  Acts  15:16,  17. 
Verse  8  indicates  that  the  people  will 
return  to  their  land  at  first  unconverted. 
"David  my  servant"  (24)  is  generally 
understood  of  the  Messiah.  "The  chap- 
ter, as  a  whole,  presents  a  beautiful 
image  of  Christian  faith,  which  believes 
in  the  coming  general  resurrection  of 
the  dead  in  the  face  of  all  appearances 
against  it,  because  God  has  said  it 
(John  5:21;  Romans  4:17;  2  Cor- 
inthians I  :9)." 

Questions. 

1.  Explain  the  title  of  this  lesson. 

2.  Quote  33  :  II. 

3.  Who  are  the  "shepherds"  of  chap- 
ter 34? 

4.  What  title  is  twice  given  the  Mes- 
siah in  this  lesson? 

5.  What  explains  the  location  of 
chapter  35  ? 

6.  What  precedes  the  national  resto- 
ration of  Israel? 

7.  Explain  Chapter  37. 

8.  Tell  the  story  of  that  chapter  in 
your  own  words. 

9.  What  does  verse  8  seem  to  show? 

10.  Of  what  is  the  chapter  a  beauti- 
ful image? 

PROPHECY  AGAINST  GOG 

Chapters  28-39 

It  is  fitting  that  following  the  predic- 
tion of  Israel's  restoration  and  bless- 
ing, there  should  come  another  showing 
judgment  upon  her  enemies.  Only  it  is 
doubtful  if  these  enemies  are  those 
spoken  of  hitherto.  Those  were  con- 
tiguous to  Israel,  but  this  is  a  north- 
eastern power  which  gathers  its  allies 
on  the  mountains  of  the  Holy  Land, 
lliere  is  reason  to  identify  it  with  Rus- 
sia. She  and  the  northern  powers  al- 
lied with  her  have  been  the  latest  perse- 
cutors of  dispersed  Israel,  "and  it  is 
congruous  both  with  divine  justice  and 
God's  covenants  with  Israel  that  de- 
struction should  fall  at  the  climax  of 
the  last  mad  attempt  to  exterminate  her 
in  Jerusalem." 

Let  not  the  similarity  of  names  with 
Revelation  20  :  7,  8  lead  to  the  supposi- 
tion that  the  same  event  is  in  mind,  as 


that  takes  place  at  the  close  of  the  mil- 
lennium, and  this  near  its  beginning. 

Indentification  with  Russia. 

"Gog"  is  orobably  a  common  name  of 
the  kings  of  the  land  like  "Pharoah"  in 
Egypt.  "The  chief  prince"  is  more 
properly  "Prince  of  Rosh"  or  "Russ," 
which  suggests  Russia,  to  say  nothing 
of  "Meshec"  and  "Tubal,"  which  are 
almost  identical  with  Moscow  and  To- 
bolsk. It  is  more  difficult  to  locate 
"Gomer"  and  "Togarmah,"  but  the 
whole  military  combination  never  hav- 
ing been  referred  to  prior  to  this  time, 
strengthens  the  contention  in  favor  of  a 
Russian  alliance  of. some  sort. 

The  Period  and  the  Plan. 

Note  the  time  and  conditions  in  verse 
8.  "The  latter  years" — the  end  of  this 
age.  Israel  is  "JDrought  back,"  restored, 
and  is  dwelling  "safely"  (also  verse  11). 
Note  the  enemy's  motive  or  plan  (10- 
13),  and  compare  that  of  Jehovah  in 
permitting  this  to  come  to  pass  (14-16). 
The  closing  verses  show  the  punishment 
superhuman  in  character,  and  final  in 
its  result.  No  more  fears  for  Israel  un- 
til the  muster  of  the  nations  at  the  close 
of  the  millennium. 

Thoroughness    of    the    Judgment. 

«    39. 

The  prophecy  is  continued  in  this 
chapter,  and  verses  8-10  describe  the 
going  forth  from  the  cities  of  Palestine 
to  burn  the  arms  of  the  foe.  There  is 
difficulty  here,  but  "seven"  is  the  sacred 
number  (verse  9)  indicating  the  com- 
pleteness of  the  cleansing  in  Israel's  zeal 
for  purity.  As  Fairbairn  says,  "Noth- 
ing belonging  to  the  enemy  should  be 
left  to  pollute  the  land.  How  different 
from  the  earlier  times  when  Israel  not 
only  left  the  arms  but  the  heathen  them- 
selves among  them,  to  corrupt  them." 

A  Public  Burial  Ground. 

Where  the  enemy  expected  to  take  the 
land  for  a  possession,  he  would  find  a 
grave.    Verse  11  might  be  translated: 

"I  will  give  unto  Gog  a  place  for 
burial  in  Israel,  the  valley  of  the  pas- 
sengers on  the  east  of  the  Sea ;  and  it 
shall  stop  the  passengers ;  and  there 
shall  they  bury  Gog  and  all  his  multi- 
tude." 

The  travelers  shall  not  stop  their  noses 
because  of  the  smell,  but  the  great  num- 
ber of  mounds  in  evidence  shall  stay 
their  progress,  and  lead  them  to  think 
upon  the  vengeance  poured  out.  This  is 
the  sense  of  the  passage. 

In  other  words  these  graves  shall  be 
in  no  obscure  spot,  but  in  the  direct 
oathway  of  travelers. 

Verse  15  is  striking  as  compared  with 
the  foregoing.  In  verse  13,  "all  the  peo- 
ple of  the  land"  are  burying  the  dead 


Chs.  40-48 


EZEKIEL 


265 


for  seven  /nonths.  In  verse  14,  at  the 
end  of  that  time,  special  men  are  em- 
ployed to  continue  the  task  to  a  finish  ; 
while  in  verse  15,  the  passers-by  are 
helping  them  by  setting  up  a  sign  near 
anv  exposed  bone  to  identify  it  until  re^ 
moved. 

Verses  17-20  describe  the  fowls  and 
the  beasts  feasting  on  the  slain — by 
rams,  lambs,  goats,  etc.,  (18)  being 
meant  men  of  different  ran^s  and  call- 
ings. 

Questions. 

1.  With  what  Gentile  nation  is  this 
chapter  probably  dealing? 

2.  State  two  or  three  reasons  for  your 
belief. 

3.  What  period  of  time  is  in  mind? 

4.  What  shows  the  superhuman  char- 
acter of  the  punishment? 

5.  What  illustrates  its  thoroughness? 

THE   MILLENNIAL   TEMPLE 

Chapters  40-48 

These  chapters  give  a  picture  of  the 
restored  temple  at  Jerusalem  during  the 
Millennium,  and  of  the  worship  of  the 
Messiah  when  He  shall  exercise  sway 
from  that  center  to  the  ends  of  the 
earth. 

Beginning  with  chapter  40  :  1-5,  we 
have  an  intrcduQtion  to  the  subject — the 
date  as  usual  (i),  the  location  and  the 
opening  vision.  (The  vision  is  of  a  city 
on  the  south)  ;  (2),  a  man  with  a  meas- 
uring rod;  (3),  a  building  surrounded 
by  a  wall  (5).  In  verses  6-16  the  meas- 
urement of  the  east  gate,  the  threshold, 
posts,  porches,  chambers,  entry,  pillars, 
etc.  Following  this  (7-23),  the  outer 
court,  the  north  gate  and  details  corre- 
sponding to  the  preceding.  Then  the 
south  gate  with  its  appurtenances,  and 
so  on  to  verse  38.  In  38-43  we  have  a 
description  of  the  cells  and  entrances, 
the  tables  of  stone  for  slaying  the  offer- 
ings, the  inner  cells  for  the  singers  (44- 
47),  and  finally  the  measuring  of  the 
porch  (48,  49). 

In  chapter  41  the  prophet  views  the 
house  itself,  and  in  42  he  sees  the  cells 
or  chambers  for  the  priests  (1-12). 
This  is  followed  by  regulations  as  to 
eating,  dressing  of  the  priests  (13,  14)1 
the  chapter  closing  with  a  general  sum- 
mary. 

In  chapter  43  a  more  august  sight 
presents  itself,  the  Skekinah,  the  visible 
glory  of  Jehovah  is  seen  returning  to 
dwell  in  the  midst  of  His  people  (1-5). 

Kelly  says,  "the  force  of  this  is  clear 
enough.  It  is  the  sign  of  God's  return 
to  Israel  which  He  had  left  since  the 
time  of  their  captivity  in  Babylon. 
When  it  left.  Israel,  or  the  Jews,  ceased 
to  be  His  recognized  people,  but  when 
they  are  taken  up  again  under  the  Mes- 
siah the  glory  comes  back."  (6-9.) 


Following  this  we  have  the  measure- 
ment of  the  altar,  and  statutes  for  the 
offering  of  burnt-offerings  and  the 
sprinkling  of  blood  (13-17).  But  why 
is  this,  if  we  are  dealing  with  millen- 
nial conditions?  To  this  the  author 
quoted  above  replies,  that  while  Israel 
is  to  return  to  the  land,  and  be  con- 
verted and  blessed,  it  will  be  still  as  Is- 
rael, not  as  Christians.  In  the  present 
dispensation  all  believers,  both  Jews  and 
Gentiles,  belong  to  Christ  in  heaven, 
where  such  differences  are  unknown, 
but  when  this  prophecy  is  fulfilled,  and 
Christ's  reign  begins  on  earth,  the  dis- 
tinction will  be  again  resumed,  though 
now  for  blessing,  and  not  for  cursing,  as 
of  old.  He  quotes  verses  18-27  as  de- 
cisive of  this,  since  in  these  verses  wfe 
hear  of  priests  and  Levites  and  the  seed 
of  Zadok  entrusted  with  tbc  duties  ot 
the  altar. 

Speaking  of  the  offerings,  they  will 
be  memorial,  looking  back  to  the  cross, 
as  under  the  old  covenant  they  were  an- 
ticipatory, looking  forward  to  the  cross. 
In  neither  case  have  animal  sacrifices 
power  to  put  away  sin  (Romans  3:25; 
Hebrews   10:4). — ScoHeld. 

Five  Views  of  Interpretation. 

There  are  five  interpretations  of  these 
chapters : 

(i)  Some  think  they  describe  the  tem- 
ple at  Jerusalem  prior  to  the  Babylonian 
captivity,  and  are  designed  to  preserve 
a  memorial  of  it.  But  the  objection  is 
that  such  a  memorial  is  unnecessary  be- 
cause of  the  records  in  Kings  and 
Chronicles ;  while  the  description  is  un- 
true because  in  many  particulars  it  does 
not  agree  with  that  in  the  books  named. 

(2)  Some  think  these  chapters  de- 
scribe the  temple  in  Jerusalem  after 
the  return  from  the  seventy  years  in 
Babylon,  but  this  can  not  be,  because 
there  are  more  marks  of  contrast  than 
likeness  between  the  temple  here  de- 
scribe and  that. 

(3)  Some  think  they  describe  the 
ideal  temple  which  the  Jews  should  have 
built  after  the  seventy  years'  return, 
and  which  they  never  realized.  But  this 
lowers  the  character  of  the  divine 
Word.  Why  should  this  prophecy  in 
Ezekiel  have  been  given  if  it  was  never 
to  be  fulfilled  ? 

(4)  Some  think  this  temple  in  Eze- 
kiel symbolizes  the  spiritual  blessings 
of  the  church  in  the  present  age.  But 
this  appears  unlikely,  because  even  those 
who  hold  the  theory  can  not  explain  the 
symbolism  of  which  tliey  speak.  More- 
over, even  as  symbolism  it  leaves  out 
several  important  features  of  Christian- 
ity, such  as  the  atonement  and  interces- 
sion of  the  high  priest. 

(5)  The  last  view  is  that  in  the  pre- 
ceding comments,  that  we  have  here  a 


266 


EZEKIEL 


prediction  of  the  temple  that  shall  be 
built  in  the  millennial  age.  This  appears 
a  fitting  and  intelligent  sequel  to  the 
preceding  prophecies.  A  strong  objec- 
tion to  it  exists  in  that  sacrifices  and 
feasts  are  referred  to,  which  seem  con- 
tradictory to  Christianity.  But  it  should 
be  remembered  that  Christianity  is  not 
meant,  but  a  nev/  dispensation  with  Is- 
rael on  the  earth  while  the  church  is  in 
the  air  with  Christ.  This  involves 
changes  of  immense  magnitude. 


position  of  all  the  other  parts  following. 
The  second  point,  that  the  five  hundred 
cubit  or  "reed"  dimension  (chapter  42  : 
15,  16)  was  also  girth  and  not  linear 
dimensions,  as  hitherto  maintained. 
The  following  is  an  extract  of  a  paper 
prepared  by  him  on  the  subject  for  the 
"Transactions"  of  the  Royal  Institute 
of  British  Architects." 

"In  the  fourteenth  verse  of  the  for- 
tieth chapter  is  mentioned  the  measure- 
ment that  fixes  the  projections  of  the 


D 


CJ 


P/an  0/  lempfe 

SOo     Cubits 


1. 1 


frititi        ttitchen 


D 


Oi 


\-s-o-o  ZuB,n-^\^^ -|  iLJI  ;'L1^ •! 


--■2 


.0  CiLbitr* 
I 


1 

13.0 

rV 

0 

1  *\ 

ZS'O 

.  •>'  y 

'■'■■■■'■■  I ■■'' ~ ■'■' I  ■'■■'»■■■  ■ 

»  100  ioo  300  Cubiti 


Porch 


eubih 
40 


I>I<AN  OF  THg  MILLENNIAI,  TEMPLB  AS  REV     BALED    TO    EZEKIEI<,    AND    ENLARGED    PLAN 

OF  PORCH. 


An  Architect's  Testimony. 

While  lecturing  in  Edinburgh,  the 
author  received  a  communication  from 
G.  S.  Aitkin,  Esq.,  an  architect  of  that 
city,  who  had  studied  this  vision  of  the 
temple  from  a  technical  standpoint,  and 
made  a  plan  of  it,  finding  a  place  for 
every  measurement  reierred  to. 

The  two  points  he  settled  were,  first, 
as  to  the  meaning  of  chapter  40:14, 
which  he  found  referred  to  a  girth 
measurement.  This  fixed  the  position 
of  the  outer  gates  in  relation  to  the 
enclosing  walls,  and  so  determined  the 


gate  in  relation  to  the  enclosing  walls; 
and  as  will  be  afterwards  seen,  the  ulti- 
mate form  and  dimensions  of  the  entire 
enclosure.  Hitherto  Ezekiel  had  been 
describing  linear  measurements,  but 
now  the  expression  'Post  of  the  court 
round  about  the  gate'  may  be  taken  to 
imply  that  the  prophet's  companion 
made  a  girth  measurement  from  the  post 
of  the  court  on  one  side  right  round 
the  gate  to  the  post  of  the  court  on  the 
other  side  of  60  cubits.  By  deducting  the 
girth  of  the  porch,  which  is  45  cubits 
(see  author's  plan  from  A  to  B)  from 


44 : 1-46 : 1 


EZEKIEL 


267 


this  6o  cubits  15  remain,  or  7^2  cubits 
for  each  shoulder. 

"The  measurements  of  the  buildings 
■within  the  temple  courts  being  com- 
pleted, Ezekiel  is  brought  through  the 
eastern  gate  to  the  outside  of  the  en- 
closing north,  south,  east  and  west  wall, 
which  are  measured  in  his  presence,  and 
found  to  be  500  reeds,  or,  as  corrected 
by  the  LXX,  500  cubits  each. 

"To  meet  this  statement,  Hastings' 
Bible  Dictionary  represents  the  temple 
area  as  enclosed  with  a  straight  lined 
wall,  which,  unbroken  in  outline,  nec- 
essarily leads  to  so  large  an  internal 
area  as  to  require  a  greater  number  of 
courts  than  the  inspired  record  allows. 

"Ihe  author's  plan,  on  the  other  hand, 
measuring  around  the  broken  outline 
which  is  obtained  by  adding  the  porches 
and  the  'People's  Sacriiicial  Kitchen,' 
40  X  30  internally  (chapter  46,  verse  22), 
or  (adding  thickness  of  wall)  52  cubits 
by  42  cubits  externally,  secures  the  de- 
sired dimensions  of  500  cubits  for  each 
side,  the  Priests'  Kitchens  (chapter  46, 
verses  19,  20)  being  substituted  on  the 
west  side  for  the  porches  of  the  other 
turee  sides." 

If  this  exegesis  is  correct,  it  is  a  fur- 
ther confirmation  that  the  vision  was 
the  result  of  divine  inspiration.  Mr. 
Aitken  did  not  understand  what  the  in- 
trinsic meaning  of  the  whole  passage 
might  be,  but  it  occurred  to  him,  after 
listening  to  an  exposition  of  the  book  by 
the  present  author,  that  it  might  refer 
to  the  future  rebuilding  of  the  Jewish 
temple  at  Jerusalem. 

Questions. 

1.  What  picture  is  given  in  these 
chapters  ? 

2.  How  is  43  :  i-s  to  be  explained? 

3.  Explain  verses  13-17  of  the  same 
chapter. 

4.  Name  the  five  views  of  the  inter- 
pretation  of  the  whole  vision. 

5.  What  is  the  position  taken  by  the 
architect  quoted  ? 

CLOSE  OF  THE  BOOK 

Chapters  44-48 

1.  The  Gate  of  the  Prince.    44:  i-3' 

As  the  glory  of  Jehovah  had  entered 
this  gate  (48  :  4,  5)  it  must  hereafter  be 
closed  for  all  laut  His  representative — 
the  prince.  This  can  not  mean  the  Mes- 
siah, because  the  prince  requires  a  sin- 
offering.  (Remember  that  sin  will  be 
suppressed  in  that  day,  but  not  yet  ex- 
tirpated.) Doubtless  this  prince  is  a 
future  prince  of  the  house  of  David. 

2.  The  Future  Priests  and  Levites. 

44:9-31. 
Verses    9-14    show    that   the    Levites 
who,    in    the    earlier    time    had    turned 
from  God  to  idols,  will  be  made  to  feel 


their  shame  since  it  is  the  days  of  the 
earthly  kingdom  that  are  here  referred 
to,  and  righteousness  (not  grace)  gov- 
erns. The  concluding  verses  of  this 
chapter  show  conclusively,  Kelly  thinks, 
that  they  are  dealing,  not  with  Christian 
conditions,  but  with  Israel  again  on  the 
earth,  and  in  covenant  relations  with 
God.  17-22,  for  example,  is  a  repeti- 
tion of  the  Levitical  law  for  the  priests, 
only  with  greater  strictness.  The 
priests'  decisions  are  both  for  cere- 
monial and  judicial  matters  (23,  24). 
Death  may  be  rare  and  exceptional  on 
the  earth  in  that  day,  but  it  will  still 
take   place    (25-27). 

3.  The  Land  and  the  Feasts.    45. 

Jehovah's  portion  of  the  land  must  be 
set  aside  in  acknowledgment  of  His  claim 
to  the  whole,  but  He  applies  it  for  the 
sanctuary  and  they  who  minister  there 
(1-5).  The  portion  of  the  prince  comes 
next,  and  then  that  of  the  people  (6-8). 
Note  the  prophecy,  "My  princes  shall 
no  more  oppress  the  people" — selfish- 
ness and  greed  must  at  last  cease  on  the 
earth  (9-12).  Note,  also,  the  religious 
dues  to  be  paid  (13-17).  Also  the  fact 
of  sin  still  existing  (18-20),  and  the 
feasts  (21-24),  excepting,  however,  the 
feasts  of  weeks,  or  Pentecost.  It  might 
be  thought  that  this  would  be  the  most 
prominent  of  the  feasts  during  the  Mil- 
lennium, as  that  period  is  considered  so 
pecunliarly  the  era  of  the  Holy  Spirit 
which  Pentecost  represents,  but  the 
feast  drops  out  of  the  list.  Of  course 
the  Holy  Spirit  will  be  poured  out  on 
all  flesh  in  that  day,  as  the  prophets 
foretell,  but  for  a  different  object  than 
now.  Now  He  comes  to  baptize  both 
Jew  and  Gentile  into  the  body  of  Christ 
the  exalted  Head  of  the  Church,  this 
is  the  meaning  of  Pentecost,  but  then 
each  Jew  and  Gentile  will  be  blessed  on 
their  own  ground,  but  there  will  be  no 
union.  There  will  be  greater  breadth 
of  blessing  then,  but  not  the  height  and 
depth  there  is  to-day. 

The  feast  of  tabernacle,  however, 
is  alluded  to  (25),  because  it  most  fully 
expresses  their  great  ingathering  when 
they  rejoice  before  Jehovah,  and  look 
back  on  pilgrim  days  forever  past 
(Kelly). 

4.  Public  Worship.     46. 

The  Sabbath  is  made  much  of,  and  the 
new  moon  (i).  There  is  a  distinction 
between  the  prince  and  the  people,  but 
neither  goes  within  the  temple  to  wor- 
ship (2,  3).  "There  is  no  drawing  near 
as  we  now  do  through  the  rent  vail,  for 
Israel  is  being  blessed  on  earth,  and 
not  like  the  church  in  heavenly  places." 
There  is  no  longer  an  evening  lamb,  al- 
though the  offering  of  the  morning  Iamb 


268 


EZEKIEL-DANIEL       Ezek.  47-Dan.  45 


continues  (12-15).     The  jubilee  year  is 
re-established  (16-18). 

5.  The  Temple  Waters.    47: 1-12. 

Compare  with  verses  1-5  of  this  chap- 
ter Joel  3  :  18  and  Zechariah  14  :  8,  which 
show  that  the  region  of  the  Dead  sea, 
which  had  been  the  embodiment  of  bar^ 
renness  and  desolation,  is,  in  the  coming 
dav  to  be  changed  into  a  scene  of  life 
and  fruitfulness.  And  the  remarkable 
fact  is  that  the  waters  increase  continue 
ally,  without  the  least  hint,  but  rather  to 
the  exclusion  of,  accession  from  tribu- 
tary streams.  The  whole  thing  is  literal 
in  fact,  and  yet  supernatural  in  origin. 
For  the  healing  effect  of  these  waters 
read  verses  6-12. 

6.  The  Division  of  the  Land.    47: 

13-48. 

In  accordance  with  Genesis  48  :  5  and 
I  Chronicles  5  :  i  Joseph  has  two  por- 
tions (13).  The  land  will  be  rich 
enough  not  only  for  all  Israel  gathered 
there,  but  for  the  stranger  and  his  chil- 
dren as  well  {22).  And  think  of  the 
largeness  of  vision  of  Israel  in  that  day 


(22)  !  A  comparison  of  chapter  48 
shows  the  distribution  of  the  tribes  in 
the  millennial  kingdom  will  be  different 
from  that  previously  known,  but  we  can 
not  consider  it  in  detail  (1-29).  The 
distribution  is  to  be  made  by  lot. 

The  last  and  chief  glory  is  the  pres- 
ence of  Jehovah  in  the  city  of  His 
choice  (30-35). 

Questions. 

1.  What  shows  that  the  "prince"  is 
not  identical  with  the  Messiah? 

2.  What  consequence  of  sin  will  still 
be  in  evidence  during  the  Millennium  ? 

3.  What  notable  feast  of  earlier  Israel 
will  be  omitted  in  the  Millennium,  and 
'vhy? 

4.  What  ordinance  of  public  worship 
shows  the  less  desirable  position  of 
earthly  Israel  as  compared  with  the 
heavenly  church  ? 

5.  What  other  prophets  corroborate 
Ezekiel  concerning  the  temple  waters? 

6.  Are  these  waters  literal  or  only 
figurative  ? 

7.  What  is  the  chief  glory  of  the  city 
of  Jerusalem  in  the  millennial  age  ? 


DANIEL 


NEBUCHADNEZZAE'S  DEEAM 

Chapters  1-2 

Daniel,  like  Ezekiel,  was  an  Israelite 
in  Babylonian  captivity,  but  of  a  little 
ealier  date  (1-4,  compared  with  Ezekiel 
I  :  I,  2).  Of  royal  blood,  fine  physique, 
strong  intellectuality  and  deep  knowl- 
edge, he  became  trained  in  the  language, 
traditions  and  astrological  science  of 
his  captors  that,  with  the  other  eunuchs, 
he  might  serve  their  king  in  responsible 
relations  in  the  palace  (4-7).  For  reli- 
gious reasons,  and  out  of  reverence  to 
the  true  God,  he  sought  the  privilege  of 
abstention  from  a  certain  part  of  the 
physical  preparation  (8),  with  the  happy 
result  indicated  in  the  chapter.  God 
was  preparing  Daniel  better  than  Nebu- 
chadnezzar was  and  for  a  greater  pur- 
pose than  he  knew. 

The  Testing  Time.    2:1-30. 

In  process  of  time  the  testing  came 

'Each  victory  will  aid  you 

Another  to  win." 
Daniel  had  won  one,  and  his  faith  had 
been  strengthened  to  essay  another  (14- 
16).  We  gather  from  these  verses  and 
the  preceding  that  he  had  not  been  con- 
sulted with  the  heathen  advisers  above 
(2).     Observe  the  character  of  his  piety 


(17,  18),  and  note  the  first  young  men's 
prayer-meeting  on  record,  and  its  re- 
sults (19-23).  "Belteshazzar"  (26)  is 
the  Babylonian  name  bestowed  on  Dan- 
iel. Note  his  unfaltering  witness  to  the 
true  God  (27-30). 

The  Dream  and  Interpretation. 

vv.  31-45. 

At  this  point  the  book  of  Daniel  dif- 
fers from  the  preceding  prophets  in  that 
they  deal  chiefly  with  Israel  or  Judah, 
and  only  secondarily  with  the  Gentile 
nations  ;  while  he  deals  chiefly  with  the 
latter,  and  secondarily  with  the  former. 
In  other  words,  he  is  giving  us  the  out- 
line history  of  these  nations  during  the 
time  Israel  is  scattered  among  them  in 
punishment,  and  up  until  the  period  of 
her  restoration  to  her  land  and  deliver- 
ance from   their  oppression. 

Nebuchadnezzar's  dream,  which  he 
intepreted,  shows  that  this  period  of 
Gentile  dominion  in  the  earth,  lasting 
from  the  time  of  that  king,  when  Judah 
is  taken  from  her  land  until  the  end  of 
this  age  when  she  shall  be  restored 
there  again,  is  divided  among  four 
world-powers   (31-35). 

The  metal  image  equals  Gentile  do- 
minion in  all  this  period.  The  head  of 
gold,  the  Babylonian  power,  the  breast 
and  arms  of  silver,  the  Medo-Persian 
power  succeeding;    the  belly  and  thighs 


Chs.  3,  4 


DANIEL 


269 


of  brass,  the  Grecian  ;  the  legs  and  feet 
of  iron  and  clay,  the  Roman.  The  stone 
"cut  out  of  the  mountain  without  hands" 
represents  the  Kingdom  of  the  Mes- 
siah, which  shall  be  set  up  on  the  earth 
at  the  end  of  this  age,  and  whose  es- 
tablishment shall  involve  the  demolition 
of  all  the  earthly  powers  (36-45). 

An  interpretation  of  some  of  the  dif- 
ficulties follows  :  Note  the  two  words  of 
verse  31,  "excellent,"  "terrible,"  as 
characterizing  the  history  of  the  Gentile 
powers  in  all  this  period.  They  will 
have  that  to  attract  and  that  to  repel 
to  the  very  end.  Note  that  the  stone 
smites  the  image  (34)  ;  in  other  words, 
the  establishment  of  God's  Kingdom  on 
the  earth  will  be  with  destructive  judg- 
ments, as  all  the  prophets  have  shown. 
Note  that  some  day  after  the  present 
kingdoms  as  such,  are  destroyed,  but 
not  before,  God's  Kingdom  will  be  su- 
preme in  the  earth  (35).  For  the 
meaning  of  verses  37,  38,  see  Jeremiah 
27. 

Note  that  all  the  world-powers  follow- 
ing Babylon  will  be  inferior  to  it  in  a 
descending  scale  (39,  40).  Inferior  not 
in  territorial  extent  or  military  prowess, 
but  in  the  character  of  their  govern- 
ment. Babylon  was  an  absolute  mon- 
archy, Nebuchadnezzar's  word  was  law 
(12,  13).  The  Medo-Persian  power  rep- 
resented a  limited  monarchy — Darius 
hearkened  to  his  princes  and  his  lords 
(6:4-16).  The  Grecian  was  weaker,  in 
that  after  the  death  of  Alexander  the 
Great,  the  empire  was  divided  into  four 
parts.  The  Roman,  the  weakest  of  all, 
the  clay  mingled  with  iron,  indicatiiig 
the  development  of  the  democracy  in 
the  latter  times  ;  in  other  words,  con- 
stitutional monarchies  and  republics. 

Note  particularly  the  fourth,  or  Ro' 
man,  power  (40-43).  The  two  legs  fore- 
shadow the  later  division  of  that  empire 
into  the  eastern  and  western  halves. 
The  ten  toes  speak  of  a  time  when  five 
separate  kingdoms  shall  represent  each 
half.  The  iron  and  clay  show  the  mon- 
archical elements  in  more  or  less  con- 
tention with  the  democratic,  and  vice 
versa.  These  governmental  features 
are  to  characterize  the  end  of  this  age 
(44),  when  God  shall  set  up  His  King- 
dom in  the  midst  of  heavy  and  destruc- 
tive judgments. 

Questions. 

1.  In  whose  reign  was  Daniel  taken 
captive  ? 

2.  State  in  your  own  words  his  his- 
tory down  to  the  time  of  the  dream. 

3.  How  does  his  book  differ  from  the 
other  prophets? 

4.  State  the  beginning  and  the  end- 
ing of  Gentile  dominion. 

5.  Name  its  four  great  historical  divi- 
sions. 


6.  Shall  this  age  end  in  peace  or  dis- 
order? 

7.  Have  you  compared  Jeremiah  27? 

8.  In  what  sense  do  the  world-powers 
grow  inferior  to  one  another? 

FEOM    NEBUCHADNEZZAK    TO 

CYKUS 

Chapters  3-6 

The  effect  of  the  interpretation  of  his 
dream  on  Nebuchadnezzar  is  the  infla- 
tion of  his  pride.  To  be  sure,  he  was 
grateful  to  Daniel  (2  :  46-49),  to  whom 
he_  ofl'cred  worship,  although  the  latter 
rejected  it  no  doubt,  as  did  Paul  later 
(Acts  14:11-18).  His  apprehension  of 
Daniel's  God,  however,  is  yet  only  as 
one  amongst  the  national  or  tribal  gods, 
although  greater  than  they.  This  is 
clear  from  what  follows  in  chapter  3  : 
1-7,  which  is  an  attempt  "to  unify  the 
religions  of  his  empire  by  self-deifica- 
tion." The  tower  of  Babel  (Gen.  11) 
was  an  attempt  of  the  same  kind  in  the 
same  place,  and  it  will  be  again  tried 
there  by  the  "Beast,"  the  last  head  of 
Gentile  world-dominion  (Dan.  7:8; 
Rev.  13  :  11-15  ;    19-20). 

Speaking  of  the  "Beast"  brings  to 
mind  the  tribulation  Israel  shall  suffer 
at  his  hands ;  and  the  three  faithful 
Jews  of  verses  8-18  are  a  type  of  the 
faithful  remnant  in  that  day  which  will 
not  bow  the  knee  to  him  (Isa.  1:9; 
Rom.  11:5;    Rev.  7  :  14). 

"The  Son  of  God"  (25)  is  translated 
in  the  R.  V.,  "A  son  of  the  gods,"  and 
possibly  refers  to  an  angel  which  the 
king  beheld  (Psa.  34:7)  though  some 
apply  it  to  the  Second  Person  of  the 
Trinity  (Isa.  43:2).  The  result  of 
Nebuchadnezzar's  experience  in  this  in- 
stance is  a  further  confession  of  the 
true  God,  but  still  He  is  only  the  God 
of  the  Hebrews,  ruler  of  angels  and  the 
rewarder  of  them  who  honor  Him.  At 
the  conclusion  of  the  next  chapter  his 
vision  is  cleared  considerably. 

The  King's  Confession.    4. 

This  next  chapter  is  his  confession  in 
the  nature  of  a  general  proclamation 
(i).  The  tree  he  saw  in  vision  (10) 
symbolized  himself  grown  great  in  the 
earth,  as  God,  through  Daniel,  had  fore- 
told. Its  hewing  down  (14)  was  the 
punishment  coming  on  him  for  his  pride. 
The  stump  left  in  the  earth  (15)  was  his 
return  to  power  again  af*^^r  the  lesson 
of  his  humiliation  was  learned.  Pie  be- 
came a  lunatic,  and  lived  like  a  beast  for 
seven  years  (16).  The  reason  for  it  all 
is  in  verse  17.  Daniel  is  kind  and  sym- 
pathetic towards  him  though  obliged  to 
speak  the  awful  truth  (19).  He  is 
faithful  also  (27),  and  who  can  tell 
what  the  outcome  may  have  been  had 
the  king  heeded  his  warning?  In  a 
twelvemonth,   however,   the   stroke    fell 


270 


DANIEL 


Chs.  5-7 


(29-33).  But  at  the  end  of  the  experi- 
ence the  king  has  a  different  testimony 
to  bear  of  God  (34,  35)- 

Passing  of  Babylon.    5. 

Many  years  have  elapsed  since  the 
events  of  the  last  chapter.  Nebuchad- 
nezzar is  dead  and  his  son-in-law,  Na- 
bonidus  is  reigning,  with  his  son  (and 
Nebuchadnezzar's  grandson),  Belshaz- 
zar,  as  co-regent  (i).  His  name  means 
"Bel  protect  the  king,"  while  "Belte- 
shazzar,"  the  name  assigned  to  Daniel, 
means  "Bel  protect  his  life."  In  verse 
2  Nebuchadnezzar  is  called  "his  father," 
but  there  is  no  discrepancy  here,  be^ 
cause  the  Semitic  tongues  have  no 
equivalent  for  "grandfather"  or  "grand- 
son." A  corroboration  of  the  position 
here  assigned  Belshazzar  is  found  in 
verse  7,  where  the  interpreter  of  the 
mysterious  handwriting  is  promised  the 
"third"  place  in  the  kingdom — Naboni- 
dus  being  first  and  Belshazzar  himself 
second. 

The  "queen"  (10)  is  probably  the 
aged  widow  of  Nebuchadnezzar  and 
grandmother  of  the  present  king,  who 
has  not  forgotten  Daniel,  though  her 
offspring  and  his  court  seem  to  have 
done  so  in  their  degeneracy.  Like  her- 
self, the  prophet  is  now  old,  perhaps 
eighty,  but  as  the  result  shows,  God  has 
more  service  in  store  for  him,  and  the 
honor  that  accompanies  it.  Note  his 
words  and  the  character  of  his  indict- 
ment against  the  king  (17-28).  And 
yet  the  king  acts  like  a  king  in  verse  29. 
In  that  night  the  power  was  wrested 
from  the  Babylonians  by  the  Medes  and 
Persians,  and  the  breast  and  arms  of 
the  image  had  become  realized  in  his- 
tory. 

"Darius  the  Mede"  (31)  is  unknown 
to  history  by  that  name  outside  of  this 
book,  and  is  not  to  be  confounded  with 
the  later  Darius  of  Ezra  (5  :  5).  When 
it  is  said  he  "took  the  kingdom,"  some 
think  it  means  that  it  was  taken  in  his 
name  merely,  but  really  by  his  general, 
who  was  also  his  relative,  Cyrus,  who 
afterward  became  king,  and  who  is 
named  at  the  close  of  chapters  i  and  6. 
There  is  obscurity  surrounding  this 
subject  on  which  our  space  will  not 
permit    elaboration. 

Daniel  in  the  Lion's  Den.    6. 

Darius  had  heard  of  Daniel  and  his 
prophecies,  and  desired  to  honor  him 
(1-3),  but  human  jealousy  is  at  work 
(4,  5).  How  does  the  first  word  of 
verse  7  prove  that  these  rulers  told  a. 
falsehood  to  the  king?  Is  not  this  sin 
into  which  he  fell  practically  the  sam.e 
as  that  committed  by  Nebuchadnezzar 
in  chapter  3  ?  Was  ever  faith  more 
beautifully  displayed  than  by  God's  aged 


servant  in  verse  10?  Referring  to  our 
last  lesson,  how  does  verse  14  illustrate 
the  inferiority  in  character  of  this  king- 
dom over  the  preceding? 

As  another  says,  "Well  may  we  think 
here  of  another  law  and  another  love." 
God's  holy  law  condemned  man,  and 
justly  so,  yet  He  found  a  way  to  save 
him  (2  Cor.  5:21).  An  absolute  mon- 
archy is  what  man  wants,  if  only  it  be  a 
holy  monarchy.  It  was  a  terrific  judg- 
ment that  fell  on  Daniel's  accusers,  but 
remember  the  age  in  which  it  occurred, 
and  also  that  it  was  not  commanded  by 
God,  although  permitted  as  a  judicial 
retribution. 

Notice  in  closing,  the  last  verse  of  the 
chapter.  Do  we  recall*that  Isaiah  had 
prophesied  of  Cyrus  between  one  and 
two  hundred  years  before  his  birth  (44- 
45)  ?  He  is  the  one  under  whom  the 
Medo-Persian  kingdom  was  consolidat- 
ed, and  who  later  gave  liberty  to  the 
Jews  to  return  to  Jerusalem  at  the  close 
of  their  seventy  years'  captivity,  as  we 
saw  in  Ezra  (i  :  1-4).  Doubtless  Dan- 
iel's influ^ence  had  much  to  do  with  this. 

Questions. 

1.  How  was  Nebuchadnezzar  affected 
by  his  dream? 

2.  Illustrate  his  development  in  the 
knowledge  of  the  true  God. 

3.  What  was  the  motive  or  aim  of  his 
action  in  chapter  3  ? 

4.  To  what  event  in  the  "end"  period 
does  this  point? 

5.  Of  what  is  the  faithfulness  of  the 
three  Jews  a  type? 

6.  Give  the  story  of  chapter  4  in  your 
own  words. 

7.  What  was  Belshazzar's  relation  to 
Nebuchadnezzar  ? 

8.  Who  was  the  reaV  conqueror  of 
Babylon? 

9.  Quote  from  memory  2  Cor.  5  :  21. 

10.  Tell  what  you  know  of  the  story 
of  Cyrus. 

DANIEL'S  VISION  OF  THE  FQUE 
BEASTS 
Chapter  7 

This  and  the  vision  in  chapter  8  are 

the  prophet's  "dream  and  visions,"  and 
not  the  king's,  and  they  occurred  ap- 
parently during  his  political  retirement 
in  the  earlier  years  of  Belshazzar  (7  :  i, 
8:1).  They  cover  the  same  ground  as 
Nebuchadnezzar's  dream  and  give  us  in 
more  detail,  and  from  a  dift'erent  point 
of  view,  the  same  story  of  Gentile  do- 
minion from  his  period  to  the  end  of  the 
present  age.  One  difference  is  that 
Nebuchadnezzar's  dream  revealed  the 
imposing  outward  splendor  of  the  world- 
powers,  while  Daniel's  shows  their 
moral  character  as  indicated  by  fero- 
cious and  rapacious  beasts.     "It  is  re- 


7:1-8:1 


DANIEL 


271 


markable  that  the  heraldic  insignia  of 
the  Gentile  nations  are  all  beasts  or 
birds  of  prey." 

The  "sea,"  in  Scripture,  stands  for 
the  peoples  of  the  earth  (Isa.  17:5, 
Rev.  17:15).  The  "great  sea"  Daniel 
saw  was  the  Mediterranean,  the  center 
of  the  prophetic  earth.  That  is,  where 
not  otherwise  indicated,  the  nations  with 
which  prophecy  has  to  do  chiefly,  are 
those  that  border  on  that  sea,  or  whose 
political  affiliations  are  closely  related 
to  them. 

The  Four  Beasts.    7: 1-8. 

The  first  of  these  two  visions  (chapter 
7),  when  more  closely  viewed,  resolves 
itself  into  four,  with  their  interpreta- 
tions, but  we  shall  treat  it  singly. 

The  lion  (v.  4)  corresponds  to  the 
golden  head  of  Nebuchadnezzar's  image, 
and  stands  for  Babylon.  The  bear  (v. 
5)  corresponds  to  the  breast  and  arms 
of  silver,  and  stands  for  the  Medo- 
Persian  empire.  Being  "raised  up  on 
one  side,"  means  that  one  part  of  the 
empire  was  stronger  than  the  other, 
which  was  Persia.  The  "three  ribs  in 
the  mouth  of  it"  are  the  three  provinces 
conquered  by  it  not  long  before,  Susi- 
ana,  Lydia  and  Asia  Minor.  The  leop- 
ard (v.  6)  is  the  Grecian  empire,  corre- 
sponding to  the  "belly  and  thighs  of 
brass."  The  four  wings  denote  the 
swiftness  with  which  it  carried  its 
victories  in  every  direction,  and  the 
four  heads  its  ultimate  partition  into 
as  many  parts  on  the  death  of  its 
great  head,  Alexander.  The  dread- 
ful and  terrible  beast,  too  dreadful 
and  terrible  for  a  name  (v.  7)  cor- 
responds to  the  legs  of  iron,  and  is 
equivalent  to  the  Roman  empire.  Its 
ten  horns,  like  the  ten  toes  in  the  other 
case,  speak  of  the  ten  kingdoms  into 
which  it  shall  be  divided  at  the  end  of 
this  age  ;  while  the  little  horn  (v.  8) 
"who  subdues  three  of  the  ten  kings  so 
completely  that  the  identity  of  their 
kingdoms  is  lost,"  is  the  important  addi- 
tional feature  of  this  vision  over  that  of 
Nebuchadnezzar.  We  will  again  refer 
to  this. 

The  Ancient  of  Days.     vv.  9-14. 

While  these  events  are  culminating 
on  the  earth  others  are  transpiring  in 
heaven — a  great  judgment  scene  is  be- 
fore us  (compare  Ps.  2;  Matt.  25:31- 
46,  and  Rev.  19:  19-21).  "The  Ancient 
of  Days"  is  indentified  by  some  as  the 
First,  and  by  others  as  the  Second  Per- 
son of  the  Godhead  (Rev.  i  :  12-14  :  John 
5  :  22).  The  slaying  of  the  "beast"  (v. 
11)  means  the  destruction  of  the  world- 
powers  as  represented  in  their  final  form 
of  the  revived  Roman  Empire.  As  to 
the  "rest  of  the  beasts"  whose  dominion 
was  taken  away  while  their  lives  were 


prolonged  for  a  season  (v.  12),  the 
meaning  is  that  each  of  the  preceding 
empires  was,  in  turn,  swallowed  up  by 
its  successor,  and  lived  in  it,  though  it 
lost  its  place  of  independent  power. 
"The  Son  of  man"  (v.  13)  needs  no 
identification  as  He  comes  forward  to 
receive  His  earthly  Kingdom — the  stone 
cut  out  of  the  mountains  without  hands. 
(Compare  the  parable  of  the  nobleman, 
Luke  19.) 

The  Inspired  Interpretation, 
vv.  15-27. 

Note  that  while  the  Son  of  man  re- 
ceives the  Kingdom  (v.  13)  "the  saints 
of  the  Most  High"  take  and  possess  it 
with  him  (v.  18).  These  may  mean  the 
faithful  Israelites  on  earth,  but  the 
glorified  church  will  be  with  the  King 
as  her  Head  in  the  air  reigning  over  the 
earth. 

The  great  interest  for  the  prophet  in 
this  interpretation  focuses  on  "the  little 
horn"  (v.  24),  which  is  referred  to  un- 
der the  title  of  the  "Beast"  in  Revela- 
tion 13  and  17.  He  is  a  blasphemer  of 
God  and  a  persecutor  of  His  saints  (v. 
25),  who  shall  have  great  power  for 
three  and  one-half  years  at  the  close 
of  this  age,  and  just  before  God  inter- 
poses with  judgments  to  set  up  His 
Kingdom.  "Time"  here  stands  for  a 
year,  "times"  _  for  two  years,  and  "the 
dividing  of  time,"  half  a  year.  (See 
Rev.  II :  2,  3  ;    12:6.) 

Questions. 

1.  To  whom  is  this  vision  revealed, 
and  at  what  period  in  his  life? 

2.  How  does  it  correspond  with  Nebu- 
chadnezzar's dream  ? 

3.  How  does  it  differ  in  its  point  of 
view? 

4.  What  does  the  "sea"  symbolize  in 
the  Bible? 

5.  What  particular  sea  is  now  in  mind, 
and  what  gives  it  its  great  importance 
prophetically  ? 

6.  Which  was  the  stronger  part  of  the 
second  empire  ? 

7.  What  is  the  interpretation  of  verse 
12? 

8.  What  is  the  meaning  of  "a  time, 
and  times,  and  the  dividing  of  time  ?" 

THE  EAM  AND  THE  HE-GOAT 

Chapter  8 
How  much  later  was  this  vision  than 
the  preceding?  Where  was  it  revealed 
to  Daniel  (v.  2)  ?  It  is  important  to 
keep  in  mind  that  it  covers  the  same 
ground  as  the  preceding,  except  that  the 
story  begins,  not  with  Babylon's  su- 
premacy, but  that  of  the  Medes  and 
Persians  represented  by  the  ram  (v.  3), 
though  in  the  former  vision  by  the  bear. 
ITie  higher  horn  of  the  ram  is  the  Per- 
sian half  of  the  empire.  The  united 
empire  made  conquests*  west,  north  and 


272 


DANIEL 


8:9  27 


south,  but  in  its  western  campaigns  it 
awakened  the  triumphing  opposition  of 
the  Greeks  represented  by  the  "he-goat," 
whose  "notable  horn"  was  Alexander 
the  Great  (vv.  5-7).  In  the  former 
vision  this  empire  was  represented  by 
the  leopard. 

Verse  8  foreshadows  the  death  of 
Alexander,  and  the  division  of  the  Gre- 
cian empire  into  four  parts — Syria, 
Egypt,  Macedonia,  Asia  Minor,  under 
the  rule  respectively  of  four  of  Alex- 
ander's generals,  Cassander,  Lysima- 
chus,  Seleucus  and  Ptolemy. 

Antiochus  Epiphanes.     vv.  9-14. 

"A  little  horn,"  as  in  the  preceding 
vision,  comes  out  from  these  four  (v. 
9),  whose  power  developed  towards  the 
south  and  east,  and  especially  "the  pleas- 
ant land,"  the  land  of  Israel.  The  "lit- 
tle horn"  is  the  eighth  of  the  dynasty 
of  Seleucus  on  the  Syrian  throne,  whose 
name  was  Antiochus  Epiphanes,^  al- 
though he  was  sometimes  called  "Epi- 
manes,"  or  the  "madman,"  because  of 
his  life  and  deeds. 

As  an  oppressor  of  the  Jews  he  ful- 
filled the  prophecy  in  verses  10-12,  as 
will  be  seen  by  the  book  of  Maccabees. 
"The  host  of  heaven"  and  "the  stars" 
are  types  of  Israel,  especially  their  lead- 
ers— the  princes,  priests,  rabbis  of  the 
period,  which  was  about   171   B.  C. 

"The  prince  of  the  host"  (v.  11)  is 
doubtless  the  Lord  Himself,  from  whom 
the  daily  sacrifice  was  taken  away,  and 
whose  sanctuary  was  polluted.  Indeed, 
when  Antiochus  conquered  Jerusalem  he 
caused  a  sow  to  be  sacrificed  on  the  al- 
tar, and  its  broth  sprinkled  over  the  en- 
tire temple.  He  changed  the  feast  of 
tabernacles  into  the  feast  of  Bacchus, 
and  greatly  corrupted  the  Jewish  youth 
who  were  spared  from  the  sword,  one 
hundred  thousand  of  whom  were  mas- 
sacred. 

The  time  during  which  this  continued 
is  revealed  by  a  conversation  between 
two  angels  which  Daniel  in  vision  hears 
(vv.  13,  14).  The  2,300  days  is  some- 
times identified  by  going  back  from  the 
time  of  Judas  Maccabees'  victory,  or 
rather  the  date  when  he  cleansed  the 
sanctuary  from  its  abomination,  about 
December  25,  165  B.  C,  to  171  B.  C, 
the  date  of  the  interference  of  Anti- 
ochus. This  Antiochus  is  a  forerunner, 
or  an  approximate  fulfilment  of  that 
"little  horn"  spoken  of  in  the  preced- 
ing vision,  and  again  in  the  closing 
part  of  the  present  one. 

The  Inspired  Interpretation, 
vv.  15-27. 

The  angel  Gabriel  here  appears  for 
the  first  time,  and  in  the  likeness  of  a 
man  (vv.  15,  16),  but  it  is  evident  that 
the  interpretation  he  is  to  give  has  ref- 


erence not  so  much  to  Antiochus  and 
his  deeds  as  to  the  gneater  than  he  who 
shall  arise  "at  the  time  of  the  end"  (5  : 
17),  the  same  one  possibly,  and  the  same 
period  as  are  referred  to  in  the  preced- 
ing vision.  "The  time  of  the  end"  is 
identified  in  verse  19  as  "the  last  end 
of  the  indignation,"  an  expression  fre- 
quently met  with  in  the  Old  Testament, 
and  meaning  God's  indignation  against 
Israel  on  account  of  her  disobedience 
and  apostasy,  an  indignation  which  will 
be  poured  out  upon  her  at  the  end  of 
this  age. 

This  being  of  whom  Antiochus  is  the 
forerunner  or  approximate  fulfilment, 
and  who  is  possibly  the  same  as  in  the 
preceding  vision,  is  further  described  in 
verses  23-25.  What  language  in  verse 
23  shows  that  he  appears  at  the  end  of 
the  age?  How  are  his  spirit  and  char- 
acter described  in  the  same  verse? 
How  does  the  next  verse  suggest  su- 
perhuman agency  in  his  case?  And  his 
animus  towards  Israel?  Express  the 
deceitfulness  indicated  in  verse  25,  in 
your  own  words.  What  language  in 
this  verse  shows  his  opposition  to  the 
Messiah  personally?  How  is  his  de- 
struction expressed?  (Compare  2 
Thess.  2  :  8.)  It  may  be  objected  that 
this  being  can  not  be  the  same  as  the 
"little  horn"  of  the  preceding  vision, 
because  that  is  seen  to  come  up  out  of 
the  ten  horns  ;  in  other  words,  out  of 
the  Roman  Empire  or  the  last  form  of 
Gentile  dominion  on  the  earth,  while 
this  comes  up  out  of  the  four,  or  the 
Grecian  Empire,  which  is  next  to  the 
last.  But  a  simple  answer  is  that  he  may 
come  up  out  of  that  part  of  the  Roman 
Empire  which  was  originally  the  Gre- 
cian ;  in  other  words,  that  his  rise  may 
be  expected  in  that  quarter  of  the  world 
and  from  such  antecedents. 

Nevertheless  some  think  the  "little 
horn"  of  this  chapter,  who  shall  arise  at 
the  end,  is  a  different  person  from  the 
one  in  chapter  7.  They  hold  that  he  of 
chapter  7  will  be  the  head  of  the  re- 
vived Roman  Empire,  but  that  he  ot 
chapter  8  is  another  king  of  the  north, 
who  is  to  be  the  foe  of  Israel,  and  at 
the  same  time  the  enemy  of  the  head  of 
the  revived  Roman  Empire.  This  may 
be  true,  and  we  would  not  dogmatize 
in  a  matter  of  such  uncertainty,  but  we 
think  the  view  suggested  here  of  the 
identity  of  the  two  is  the  simpler  and 
more  practical  one  to  hold  awaiting 
light. 

Questions. 

1.  Flow  far  is  the  scope  of  this  vision 
identical   with    the    preceding? 

2.  Name   the  geographic  divisions  of 
the  Grecian  Empire  and  their  respective, 
rulers. 


9 :  20-27 


DANIEL 


273 


3.  Historically,  who  is  meant  by  the 
"little  horn"  ? 

4.  Give  as  much  as  you  can  of  the 
history  of  Antiochus  Epiphanes. 

5.  Of  whom  is  he  a  type  or  forerun- 
ner? 

6.  What  is  meant  by  "the  time  of  the 
end"  ? 

7.  What  objection  might  be  raised  as 
to  the  identity  of  the  "little  horn"  in 
chapter  7  with  that  of  chapter  8  ? 

8.  How  might  it  be  met? 

THE  SEVENTY  WEEKS 
Chapter  9 

Thus  far  in  Daniel  we  have  been 
dealing  with  the  prophetic  history  of 
the  times  of  the  Gentiles,  but  now  we 
return  to  that  of  his  own  people,  the 
Jews. 

Note  the  time  and  •  circumstances, 
verses  i,  2.  The  prophet  is  studying 
such  books  of  the  Old  Testament  as  he 
possessed,  especially  Jeremiah,  and 
knows  the  seventy  years'  captivity  nears 
its  end,  therefore  he  is  moved  to  offer 
one  of  the  most  notable  prayers  in  the 
Bible.  This  prayer  is  divisible  into  con- 
fession, verses  3-15,  and  supplication, 
verses  16-19,  and  it  is  remarkable  that 
in  the  former,  holy  man  as  Daniel  was, 
he  includes  himself  as  partaker  in  the 
national  sins.  It  is  equally  remarkable 
that  his  supplication  is  based  on  desire 
for  God's  glory,  verses  17,  18.  Israel 
has  no  merit  to  claim,  but  the  Lord's 
honor  is  at  stake.  We  have  seen  this 
before  in  the  prayers  of  the  patriarchs, 
the  prophets  and  the  psalmists,  and  we 
need  to  keep  its  lesson  in  mind. 

Gabriel's  Visit,     vv.  20-23. 

What  mystery  is  shrouded  in  these 
verses !  The  nearness  of  heaven,  the 
interest  of  God  in  the  petition  of  His 
people,  the  nature  and  ministry  of 
angels,  the  divine  estimate  of  the  saints, 
who  can  fathom  these  things? 
Ansv7er  to  the  Prayer,     vv.  24-27. 

"Weeks,"  verse  24,  might  be  translat- 
ed "sevens,"  but  whether  is  meant  "sev- 
ens" of  days,  or  weeks,  or  months  or 
years  must  be  determined  by  the  con- 
text. The  context  points  to  years,  "Sev- 
enty sevens"  of  years,  i.  e.,  490  years, 
are  decreed  upon  Israel  and  the  city  of 
Jerusalem  is  the  sense  of  the  first  phrase 
of  this  verse.  At  the  close  of  this 
period  six  things  shall  have  been  ac- 
complished for  that  people.  In  other 
words,  Gabriel's  message  is  not  merely 
an  answer  to  Daniel's  prayer  about  the 
return  from  the  seventy  years'  captivity, 
but  a  revelation  of  the  entire  future  of 
Israel  from  the  end  of  that  captivity  to 
the  end  of  the  present  age.  This  is  evi- 
dent from  the  nature  of  the  six  things 
mentioned  : 


1.  To   finish  the  transgression. 

2.  I'o  make  an  end  of  sins. 

3.  To  make  reconciliation  for  ini- 
quity. 

4.  To  bring  in  everlasting  righteous- 
ness. 

5.  To  seal  up  the  vision  and  prophecy. 

6.  To  anoint  the  Most  Holy. 

The  first  three  of  the  above  refer  to 
a  tirne  still  future,  for  Israel's  trans- 
gression is  not  yet  finished,  nor  her  sins 
ended,  nor  her  iniquity  covered.  The 
time,  therefore,  is  that  spoken  of  by  all 
the  prophets,  and  especially  named  in 
Zechariah  13  :  i  and  Romans  11  :  26-27. 
This  is  the  time,  moreover,  when  "ever- 
lasting righteousness"  shall  be  brought 
in,  otherwise  the  blessings  of  the  mil- 
lennial age.  The  vision  and  prophecy 
will  be  sealed  then,  in  the  sense  that 
their  final  accomplishment  in  the  his- 
tory of  God's  earthly  people  shall  have 
taken  place.  The  most  holy  place  will 
be  anointed  then  in  that  new  temple  to 
be  erected,  as  we  saw  in  Ezekiel. 

The  Division  of  the  Sevens. 

"From  the  going  forth  of  the  com- 
mandment to  restore  and  build  Jeru- 
salem unto  Messiah,  the  Prince,  shall 
be  seven  weeks,"  verse  25.  This  is  the 
first  of  three  divisions  in  this  period  of 
490  years,  and  covers  forty-nine  years, 
seven  weeks  of  years  being  equal  to  that 
number.  This  division  begins  to  be 
counted  "from  the  going  forth  of  the 
commandment  to  build  Jerusalem," 
which,  it  is  commonly  thought,  means 
the  twentieth  year  of  Artaxerxes,  King 
of  Persia,  who  gave  that  authority  to 
Nehemiah,  in  the  month  Nisan  (see 
Neh.  2).  It  is  proved  historically  that 
this  was  454  B.  C.  During  this  period 
of  forty-nine  years  the  street  and  wall 
were  built  again  "even  in  troublous 
times."    (See  S.  P.  Tregelles  on  Daniel.) 

But  to  this  period  of  seven  weeks,  or 
forty-nine  years,  is  added  another  of 
three-score  and  two  weeks,  or  434  years, 
a  total  of  483  years,  "unto  the  Messiah 
the  Prince,"  i.  e.,  until  "Messiah  be  cut 
ofi^,"  verse  26. 

Observe  that  this  period  extends  not 
merely  to  the  birth  but  to  the  death  of 
Christ,  when  He  is  "cut  off,  but  not  for 
Himself."  It  is  now  admitted  that  our 
Lord  was  crucified  April  A.  D.  32,  and 
those  competent  in  such  calculations 
show  that  this  was  precisely  483  years 
of  360  days  each,  allowing  for  leap 
years,  changes  in  the  Julian  and  Gre- 
gorian calendars  and  matters  of  that 
sort.  That  the  Messiah  was  cut  off, 
"but  not  for  Himself,"  has  been  trans- 
lated, "and  there  shall  be  nothing  for 
Him,"  which  probably  means  that  He 
did  not  then  receive  the  Messianic 
Kingdom. 

[Anstey  maintains  that  the  point  of 


274 


DANIEL 


departure  for  the  70  weeks  is  the  first 
year  of  Cyrus.  However  the  outcome 
is  not  different  so  far  as  the  fulfihnent 
of  the  prophecy  is  concerned,  as  the 
calculation  in  the  other  case  is  based, 
in  his  judgment,  on  an  error  of  82 
years  in  the  Ptolemaic  chronology.] 

"And  the  people  of  the  prince  that 
shall  come  shall  destroy  the  city  and  the 
sanctuary,"  refers  to  the  destruction  of 
Jerusalem  and  the  temple  by  the  Ro- 
mans under  Titus,  A.  D.  70.  They,  i.  e., 
the  Romans,  are  "the  people  of  the 
prince  that  shall  come,"  but  this 
"prince"  himself  is  identical,  not  with 
the  Messiah,  but  with  the  little  horn  of 
Daniel  7,  the  terrible  despot  who  will 
be  at  the  head  of  the  restored  empire  at 
the  end  of  this  age. 

The  End  Period. 

We  now  come  to  the  last  of  the  sev- 
enty sevens,  or  the  closing  seven  years 
of  this  age.  In  other  words,  there  is  a 
long  ellipsis  between  the  close  of  the 
sixty-ninth  and  the  beginning  of  the 
seventieth  week,  indeed,  the  whole  of 
the  Christian  age,  of  which  more  will  be 
said  later. 

The  events  of  the  seventieth  week  be- 
gin with  the  words  "and  the  end  thereof 
shall  be  with  a  flood,"  which  should  be, 
as  in  the  Revised  Version,  "his"  end, 
not  "the"  end,  for  <:he  allusion  is  still  to 
the  "prince  that  shall  come,"  i.  e.,  the 
Antichrist.  The  word  "flood"  also  might 
be  rendered  "overflowing,"  which,  to 
quote  Tregelles,  is  doubtless  the  same 
overflowing  as  in  Isaiah  10:22  and  as 
that  of  the  final  crisis  of  Israel's 
history  at  the  end  of  the  age.  The  in- 
terval until  this  time  will  be  character- 
ized by  war  and  desolation  (compare 
Matt.  24:  3-8). 

"And  he,"  i.  e.,  "the  prince  that  shall 
come,"  "shall  confirm  the  covenant  with 
many  for  one  week."  The  "many"  re- 
fers to  the  people  of  Israel  then  to  be 
in  their  own  land,  but  still  in  an  uncon- 
verted state  as  far  as  the  acceptance  of 
Jesus  as  their  Messiah  is  concerned.  It 
will  be  to  the  mutual  interest  of  the 
"little  horn,"  i.  e.,  the  Antichrist,  and 
Israel  to  enter  into  this  covenant  for 
seven  years.  There  will  be  a  faithful 
remnant,  however,  who  will  not  bow 
the  knee  to  him — the  covenant  will  be 
made  with  "many"  but  not  all  (com- 
pare Isa.  28 :  15-18). 

He  will  break  this  covenant  after 
three  and  one-half  years  and  "cause  the 
sacrifice  and  the  oblation  to  cease,"  no 
longer  permitting  them  to  worship  God 
in  their  newly-erected  temple.  Now 
begins^  their  great  tribulation,  "a  time 
and  times  and  the  division  of  time" 
named  in  chapter  8 :  25  (compare  Rev. 
13:5,  H-17). 


The  latter  part  of  this  verse  has  been 
translated  thus :  "And  upon  the  wing 
(or  pinnacle)  of  abominations  (shall 
be)  that  which  causeth  desolation,  even 
until  the  consummation  and  that  deter- 
mined shall  be  poured  out  upon  the 
desolator." 

The  "abominations"  are  doubtless 
idols  that  shall  be  set  up  by  this  wicked 
prince  to  be  worshipped  in  the  temple, 
when  the  true  God  has  been  set  aside. 
Then  the  "consummation"  comes  and 
with  it  the  judgment  and  desolation  of 
the  "desolator." 

Questions. 

1.  With  whose  history  are  we  dealing 
in  this  lesson? 

2.  What  great  feature  marks  the 
prayers  of  God's  people  in  the  Bible? 

3.  What  are  some  of  the  suggestions 
growing  out  of  Gabriel's  visit  ? 

4.  What  period  of  time  is  covered  by 
the  "seventy  weeks'^'? 

5.  To  what  place  and  people  does  this 
period  apply? 

6.  Name  the  six  important  things 
which  will  be  accomplished  in  that  peo- 
ple at  its  close. 

7.  When  does  this  period  begin  and 
end? 

8.  Divide  it  into  its  three  parts. 

9.  What  event  is  identified  with  the 
first  part? 

10.  With  what  event  does  part  two 
close? 

1 1.  Explain  the  allusion  to  "the  prince 
that  shall  come." 

12.  What  age  intervenes  between  the 
last  two  parts  ? 

13.  Tell  what  you  know  about  the 
"covenant"  of  verse  zy. 

SUPPLEMENT  ON  BIBLE  CHEON- 
OLOGY 

The  last  lesson  referred  to  the  lapse 
of  time  between  the  sixty-ninth  and 
seventieth  weeks,  and  as  other  lapses 
have  been  noted  in  the  s'acred  chronolo- 
gy, it  is  desirable  to  devote  a  lesson  to 
that  subject. 

The  chronology  of  the  Bible  has  a 
system  of  its  own,  whose  center  would 
seem  to  be  the  crucifixion  of  Jesus 
Christ.  Forbes  Clinton,  an  authority 
on  such  .natters,  has  worked  out  the 
following  dates  without  reference  to 
any  human  system  :  Adam  was  created 
4141  B.  C,  and  Abram  was  called  2055 
B.  C,  showing  an  intervening  period  of 
2,086  years.  But  precisely  the  same 
period  elapsed  between  the  call  of 
Abram  and  the  crucifixion  of  Christ. 
The  call  of  Abram,  therefore,  is  the 
center  date  between  creation  and  the 
cross,  a  supposition  harmonizing  per- 
fectly with  the  importance  of  that  event 
in  the  history  of  redemption. 


10:1-11:35 


DANIEL 


275 


Cycles  of  Years. 

To  take  another  illustration,  God's 
dealings  with  Israel  are  in  cycles  of  490 
years,  (i)  The  period  from  Abram  to 
Exodus  was  490  years,  plus  the  fifteen 
years  during  which  the  bondwoman  and 
her  child  (Hagar  and  Ishmael)  domi- 
nated in  Abram's  tent,  and  which  are 
not  counted.  (2)  The  period  from 
Exodus  to  the  dedication  of  Solomon's 
temple  was  490  years,  plus  the  131  years 
of  captivity  in  the  time  of  the  Judges, 
which  are  not  counted.  (3)  From  the 
dedication  to  the  return  from  Babylon 
was  490  years,  plus  the  seventy  years  of 
that  capacity  not  counted.  (4)  From 
the  return  from  Babylon  to  the  begin- 
ning of  the  millennial  age  is  490  years, 
plus  the  dispensation  in  which  Israel  is 
dispersed,  and  which  is  not  counted. 

When  God  Does  Not  Count  Time. 

Prophetically  speaking,  God  does  not 
count  time  with  reference  to  Israel 
while  she  is  in  captivity,  or  disper- 
sion, or  dominated  by  any  other  na- 
tion. In  evidence  of  this,  note  that 
in  I  Kings  6 :  i  mention  is  made  of 
the  fourth  year  of  Solomon  as  being  480 
years  after  the  Exodus.  But  we  know 
from    Numbers    14:33    that   they   were 


forty  years  in  the  wilderness  ;  then,  ac- 
cording to  the  Book  of  Joshua,  they 
were  thirty-seven  years  in  conquering 
Canaan  and  up  until  the  period  of  the 
Judges;  Acts  13:20  shows  that  they 
were  450  years  under  the  Judges  ;  then 
they  were  forty  years  under  Saul  (Acts 
13:21),  and  forty  years  under  David 
(2  Sam.  5  :  4,  5).  These  periods  foot 
up  607  years,  to  which  should  be  added 
the  four  years  of  Solomon  referred  to, 
making  a  total  of  611  years. 

How  shall  we  explain  this  discrepan- 
cy, of  which  infidels  and  others  have 
made  so  much?  The  answer  has  been 
stated  above,  that  God  does  not  count 
time  prophetically  while  Israel  is  in 
captivity.  For  example,  seven  captivi- 
ties are  mentioned  in  the  Book  of 
Judges,  one  of  eight  years  (3:8); 
eighteen  years  (3  :  14)  ;  twenty  years 
(4:3);  seven  years  (6:1);  eighteen 
years  (10  :  8)  ;  forty  years  (13  :  i),  and 
twenty  years  fi  Sam.  7:2),  making  a 
total  of  precisely  131  years.  The  above 
is  a  sufficient  illustration  of  tfie  princi- 
ple. 

We  close  this  lesson  with  a  rough 
diagram  of  the  490  years  covered  by 
Daniel  9  :  24-27,  which  may  aid  in  fast- 
ening that  important  prediction  in  the 
memory : 


Seventy-sevens — 490   Years. 

From  the  twentieth  year  of  Artaxerxesto  the  end  of  this  age. 


Seven     weeks. 

Sixty-two    weeks. 

The  Uncounted  Period. 

One   week,   seven 

or 

or    434    years. 

I.  Jerusalem  destroyed. 

years. 

forty-nine 

At  the  close  of  this 

A.  D.  70. 

I.  The    Roman 

years. 

period   the    Messiah 

2.  Jews    dispersed. 

prince,    or    little 

The  street 

is    cut    off    and    has 

3.  Jerusalem      trodden 

horn     in     covenant 

and  wall 

nothing. 

down. 

with  the  Jews. 

of 

A.  D.  32. 

4.  The     church     called 

2.  The     covenant 

Jerusalem 

out. 

broken  in  the  midst 

built. 

5.  Apostasy    of    Chris- 
tendom, 

of  the  week. 

6.  Jews  in  part  return 

3.  The  great  trib- 

to     Jerusalem     i  n 

lation  begins. 

unbelief. 

4.  Antichrist     i  n 

7.  Coming     of      Christ 

power. 

for  the  Church. 

5,  Christ    appears 
to    deliver   Israel. 

(See   reference   to   Anstey   in   previous  lesson.) 


Questions. 

1.  What  is  peculiar  to  the  chronology 
of  the  Bible? 

2.  What    appears    to    be    the    central 
date  between  creation  and  the  Cross? 

3.  How    are   God's   dealings   with    Is- 
rael chronologically  identified  ? 

4.  Name  some  of  the  cycles  referred 
to. 

5.  When  does  God   not   reckon  time 
prophetically  in  the  case  of  Israel? 


6.  Can  you  illustrate  this? 

7.  Name  the  chief  events  associated 
with  the  four  periods  of  time  in  the  pre- 
ceding diagram. 

''A  GEE  AT  WAEFAEE" 

Chapters  10-11:  35 

Note  the  late  date  of  this  prophecy 
(10  :  i),  and  the  different  rendering  of  a 
phrase  in  the  Revised  Version,  where 
"even   a   great   warfare"   is   substituted 


276 


DANIEL 


11 : 1-35 


for  "the  time  appointed  was  long."  As 
the  unveiling  of  the  lesson  will  show, 
this  phrase  is  an  appropriate  title  for  it. 

Note  the  physical  and  spiritual  prepa- 
ration of  the  prophet  for  the  revelation 
that  follows  (2-4),  a  condition  into 
which  he  had  doubtless  brought  himself 
by  prayer.  Had  he  been  seeking  of 
heaven  an  explanation  of  the  previous 
mysteries — especially  that  of  the  ram 
and  the  he-goat?  This  seems  probable, 
because  what  follows  traverses  so  much 
of  the  ground  of  chapter  8. 

Verses  5-9  bear  so  strong  a  resem- 
blance to  the  description  of  the  Son  of 
Man  in  Revelation  i  :  12-17  as  to  sug- 
gest that  it  also  is  a  Christophany,  or 
manifestation  of  the  Second  Person  of 
the  Trinity.  But  this  does  not  carry 
with  it  that  it  is  He  who  touches  and 
speaks  to  the  prophet  in  the  verses  suc- 
ceeding. 

Mysteries  of  Satan's  Kingdom. 

Verses  10-14  are  full  of  mystery,  yet 
note  first,  the  appreciation  of  Daniel  in 
the  heavenly  courts  (11)  ;  and  then  the 
testimony  to  the  potency  of  prayer  (12). 
But  who  is  "the  prince  of  the  Kingdom 
of  Persia"  (13)  ?  Doubtless  a  spirit  of 
eminence  in  the  kingdom  of  darkness, 
to  whose  control  Satan  has  committed 
the  earthly  affairs  of  Persia  (compare 
Eph.  4:  12).  This  interpretation  seems 
confirmed  by  the  reference  to  Michael, 
elsewhere  known  as  the  archangel,  and 
who  in  the  kingdom  of  light  is  the  spe- 
cial guardian  of  Israel  (10:21.  12:1; 
Jude  9;  Rev.  12:7).  What  mighty 
power  must  Satan  possess  as  judged  by 
this  verse,  but  what  a  relief  to  know 
that  there  is  One  stronger  than  he ! 
Note  in  the  conclusion  of  this  section 
that  the  revelation  now  to  be  given 
chiefly  concerns  what  we  identify  as  the 
end  period,  the  last  seven  years  (14). 

Intervening  Events,  11:1-35. 

Passing  over  the  effect  on  the  prophet, 
we  come  to  the  revelation  of  what  shall 
take  place  between  his  time  and  that  of 
Antiochus  Epiphanes,  with  whom  we 
were  made  acquainted  in  an  earlier 
chapter. 

The  three  kings  of  verse  2  were 
Cyrus,  Ahasuerus  (Cambyses)  and 
Darius  Hystaspes  (see  Anstey's,  The 
Romance  of  Chronology,  Vol.  I,  p.  239). 
The  fourth  king  was  Xerxes  (see  Ezra 
4:5-24).  The  "mighty  king"  (3)  was 
Alexander  the  Great,  while  the  next 
verse  tells  once  more  of  the  division 
of  his  kingdom  at  his  death  among  his 
four  generals. 

Two  of  these  kingdoms  of  the  four 
now  come  into  prominence,  Egypt  and 
Syria  (5,  6),  as  those  most  closely  re- 
lated to  Israel  in  their  subsequent  his- 
tory.    The  "king's  daughter"   (6)    was 


Bernice,  offspring  of  Ptolemy  II.,  who 
married  Antiochus  Theous  of  Syria,  but 
was  subsequently  poisoned  by  him.  Her 
brother  is  referred  to  in  verses  7-9 — 
Ptolemy  Energetes  of  Egypt. 

Verse  9  is  a  mistranslation,  and  refers 
to  the  king  of  the  north  (R.  V.),  whose 
sons  (10)  were  nevertheless  overcome 
by  the  Egyptian  king,  Ptolemy  Philopa- 
ter  (11),  who  became  weakened  at 
length  through  licentious  living  (12). 

We  have  now  reached  the  period  of 
about  200  B.  C,  when  Syria,  after  many 
vicissitudes,  turns  the  tide  of  battle  in 
her  favor  under  the  leadership  of  one 
known  as  Antiochus  the  Great.  He  en- 
tered the  Holy  Land  in  the  course  of  his 
campaign  (13-16),  treating  it  consider- 
ately, however,  as  the  Jews  had  been 
his  allies.  The  last  part  of  verse  16  is 
an  incorrect  rendering  and  should  be 
compared  with  the  Revised  Version. 
Later  he  made  another  effort  to  get  pos- 
session of  Egypt,  the  working  out  of  his 
plan  including  a  treaty  engagement,  and 
the  espousal  of  his  daughter,  Cleopatra, 
to  the  Egyptian  king,  but  the  scheme  did 
not  succeed  (17).  Why  the  Cleopatra 
in  this  case  is  called  "the  daughter  of 
the  women"  is  not  clear,  but  some  sup- 
pose it  to  be  because  she  was  but  a  child 
and  under  the  tutelage  of  both  her 
mother  and  grandmother.  Verses  18 
and  19  speak  of  a  contest  with  the  Ro- 
mans into  which  he  unsuccessfully  en- 
tered, and  of  his  subsequent  death. 
Antiochus  Epiphanes. 

The  brief  reign  of  Seleucus  Philo- 
pater  B.  C.  187-176  is  depicted  in  verse 
20,  and  then  we  come  upon  Antiochus 
Epiphanes,  whose  story  continues 
through  verse  35.  "Vile"  is  "contemp- 
tible" in  the  Revised  Version.  This 
man  was  a  younger  son  of  Antiochus 
the  Great,  to  whom  the  kingdom  did  not 
by  right  belong,  but  who  stole  the  hearts 
of  the  people  as  Absalom  did  from 
David.  He  is  the  "little  horn"  of  chap- 
ter 8,  and  as  we  have  seen,  forerunner 
of  the  greater  "little  horn"  of  the 
end  period.  Of  his  atrocities  against 
Israel  and  the  holy  city  and  temple  we 
read  in  the  books  of  the  Maccabees. 

"The  ships  of  Chittim"  (30)  are  a 
Roman  fleet  whose  power  put  an  end  to 
his  victories  in  Egypt.  Returning 
north,  angry  in  his  defeat,  he  committed 
those  base  things  against  Judea  of  which 
mention  has  been  made  and  which  are 
foretold  again  in  verses  30-35.  Apos- 
tate Jews  sympathized  with  and  aided 
him,  as  their  successors  will  do  in  the 
case  of  his  successor  at  the  end  period  ; 
but  there  were  faithful  ones  under  the 
lead  of  the  Maccabees  who  valiantly  re- 
sisted him  (32).  It  was  a  period  of 
testing  for  Israel,  out  of  whose  fires 
they  came  forth  much  purified. 


11:36-12:13 


DANIEL 


277 


Questions. 

1.  When  was  this  prophecy  revealed 
to  Daniel? 

2.  How  was  he  prepared  for  it? 

3.  What  illustration  of  "the  law  of 
recurrence"  is  seen  in  this  lesson? 

4.  Who  presumably  is  the  "man"  re- 
ferred to  in  verse  5  ? 

5.  Who  is  meant  by  "the  prince  of 
Persia"  ? 

6.  What  relation  does  Michael  bear 
to  Israel? 

7.  Name  the  four  kings  of  Persia  re- 
ferred to  in  verse  2. 

8.  What  does  this  lesson  reveal  about 
Antiochus  Epiphanes? 

THE  ANTICHRIST  AND  THE 

TRIBULATION 

Chapters  11 :  36-12 

In  the  introduction  to  this  last  vision 
of  Daniel,  it  was  stated  (10:  14)  that  it 
concerned  his  people  "in  the  latter 
days,"  but  thus  far  it  has  extended  only 
to  Antiochus  Epiphanes  and  the  Macca- 
bees. The  dividing  line  is  at  the  close 
of  verse  35  and  the  beginning  of  36,  In 
the  former  we  read  of  the  testing  and 
purifying  experiences  of  the  wise  ones 
in  Israel  "even  to  the  time  of  the  end," 
and  in  the  latter  of  a  certain  "king" 
who  "shall  do  according  to  his  will." 
Most  students  agree  that  the  space  be- 
tween these  two  verses  represents  an- 
other lapse  of  time  from  the  Maccabean 
period  to  the  end  of  the  age,  and  that 
the  king  now  before  us  is  the  Antichrist 
of  those  coming  days,  who  is  referred 
to  more  particularly  in  Zechariah  11: 
15-17,  2  Thessalonians  2:  i,  and  Reve- 
lation 13:11-17.  Some  identify  him 
with  the  "little  horn"  of  chapter  7  and 
the  "little  horn"  of  chapter  8,  whom 
Antiochus  Epiphanes  typifies.  This,  in- 
deed, may  be  true,  i.  e..  the  restored 
head  of  the  Roman  Empire  in  that  day, 
and  the  Antichrist,  may  be  one  and  the 
same  individual,  but  there  are  others 
who  think  that  they  may  be  two — of 
this  \:  ^  cannot  now  be  certain. 

The  King  Described,  vv.36-39. 

He  is  self-willed,  proud,  blasphemous, 
successful,  idolatrous,  materialistic,  and 
covetous.  "The  God  of  his  fathers" 
(37)  is  a  phrase  indicative  of  his  Jewish 
extraction  ;  "the  desire  of  women,"  is 
taken  by  some  as  signifying  the  true 
Messiah,  to  whom  all  pious  Jewish 
women  in  pre-Messianic  times  desired 
to  give  birth.  "The  god  of  forces,"  or 
"a  god  of  fortresses"  (38,  R.  V.),  is 
difficult  to  understand  except  in  some 
materialistic  sense.  Shall  we  say  it 
finds  interpretation  in  Revelation  13  : 
11-17,  by  indentifying  the  first  beast  as 
the  restored  head  of  the  Roman  Em- 
pire, and  the  second  as  this  evil  king, 


the  Antichrist,  who  causes  all  men  to 
worship  the  first?  Is  the  first  beast, 
this  god,  in  other  words? 

The  Last  Campaign,  vv.  40-45. 

This  king  has  enemies,  the  "king  of 
the  south"  and  the  "king  of  the  north" 
(40)  of  that  period,  but  who  they  are 
cannot  be  conjectured.  The  last-named 
is  more  vigorous  and  successful,  enter- 
ing Jerusalem  and  overcoming  countries 
(including  the  south  country,  Egypt,  41- 
43)  until  at  length  a  menace  in  the  east 
and  north  moves  him  to  make  quick 
work  at  Jerusalem  (45),  in  which  he 
meets  his  own  inglorious  end  (compare 
Zech.  8  and  15,  and  Joel  2).  It  would 
appear  from  these  passages  that  the 
coming  of  the  Lord  on  behalf  of  Israel 
brings  about  his  end,  and  we  know  that 
it  is  nothing  less  than  this  which  also 
despatches  the  Antichrist  (2  Thess.  2 : 
8).  There  are  deep  things  here  for 
whose  solution  we  can  only  wait,  as 
Daniel  was  obliged  to  do  (12:  12). 

Israel's  Deliverance,  12:1-3. 

The  opening  verses  of  this  chapter, 
should  be  read  in  connection  with 
Christ's  words  in  Matthew  24,  especially 
verse  21,  and  also  R,evelation  12,  es- 
pecially verses  7-12.  Note  the  deliver- 
ance of  the  faithful  rernnant  of  the  Jews 
in  that  day  as  shown  in  the  latter  part 
of  verse  i,  Zechariah  13:8,  9;  Mat- 
thew 24 :  22.  It  is  a  question  whether 
it  is  a  physical  or  a  moral  resurrection 
that  is  spoken  of  in  verse  2,  but  it  would 
be  harmonious  with  Ezekiel  37  to  say 
the  latter. 

"They  that  be  wise"  (3),  may  be  ren- 
dered "teachers,"  and  refers  doubtless 
to  the  faithful  Jewish  witnesses  of  the 
end  period  and  the  reward  which  comes 
to  them ;  though,  of  course,  it  can  be 
applied  in  a  secondary  sense  to  faithful 
witnesses  anywhere  and  always,  for  "He 
that  winneth  souls  is  wise." 

The  Final  Vision  and  Final  Word 
to  Daniel,  vv.  4-13. 

This  book  is  still  sealed  to  Daniel's 
people  the  Jews,  but  the  time  is  coming 
when  it  will  be  unsealed  (4).  "The 
man  clothed  in  linen"  (5)  is,  it  would 
seem,  the  same  who  appeared  to  the 
prophet  at  chapter  10 :  5,  the  blessed 
Lord  Himself.  Compare  Daniel's  ques- 
tion and  its  answer  with  Revelation  10  : 
1-6.  The  answer  once  more  identifies 
the  last  three  and  one-half  years  of  the 
end  period,  "the  time  of  Jacob's  trou- 
ble," the  1,260  days  of  Revelation  11 
and  12.  But  verse  11  adds  another  30 
days,  and  what  may  be  understood  by 
this  we  do  not  know.  In  the  meantime 
may  the  promise  to  Daniel  be  fulfilled 
to  us  in  our  place  and  measure,  "thou 


278 


DANIEL-HOSEA 


Dan.  12-Hos.  2 


shalt  rest,  and  shalt  stand  in  thy  lot  at 
the  end  of  the  days." 

Questions. 

1.  What  period  of  time  is  represented 
by  the  division  between  verses  35  and 
36? 

2.  How  might  the  "king"  of  verse  36 
be  identified? 


3.  How  is  he  described? 

4.  Have  you  read  Revelation  13? 

5.  Have  you  read  Matthew  24? 

6.  Do  you  recall  the  subject  of  Eze, 
kiel  37? 

7.  Where  is  found  the  verse  "He  that 
winneth  souls  is  v7ise?" 

8.  Quote  from  memory  the  last  verse 
of  Daniel. 


HOSEA 


THE   SWEEP   OF   THE   BOOK 

Chapters  1-3 

It  will  be  seen  by  the  opening  verse 
of  this  lesson  that  we  are  back  in  the 
land  of  Israel  before  the  Babylonian 
captivity.  Examine  2  Kings  14-20  and 
the  corresponding  chapters  in  2  Chroni- 
cles for  the  history  of  this  period,  and 
the  more  carefully  you  read  those  chap- 
ters the  more  interested  you  will  be  in 
Hosea,  and  the  more  you  will  get  out  of 
it.  While  four  of  the  kings  named  in 
verse  i  reigned  in  Judah,  and  only  the 
last-named,  Jeroboam,  in  Israel,  never- 
theless it  is  to  Israel  rather  than  Judah 
that  Hosea's  prophecies  apply. 

The   Prophet's  Domestic  History, 
1 : 2-9. 

God  called  upon  him  to  do  an  unusual 
thing  in  taking  an  unchaste  woman  to 
wife  (2),  but  it  had  a  symbolical  signifi- 
cance which  the  last  part  of  the  verse 
explains. 

Other  prophets,  Isaiah,  Jeremiah  and 
Ezekiel,  were  called  upon  to  do  strange 
things  with  the  same  purpose,  so  we  are 
not  surprised.  It  was  not  wrong  for 
Hosea  to  contract  such  a  marriage  be- 
cause God  commanded  it,  and  because 
his  motive  was  to  exalt  the  woman  to 
his  own  moral  sphere.  When  he  mar- 
ried her,  and  it  became  known  in  Israel, 
his  opportunity  came  to  show  the  lov- 
ing-kindness of  Jehovah  to  a  nation 
that  had  no  more  to  commend  itself  to 
Him  than  this  woman  had  in  Hosea's 
case.  See  the  marginal  references  for 
the  proof  of  this. 

The  children  of  his  union  are  sym- 
bolical in  their  names  (4-9).  For  his- 
torical reference  to  Jezreel  and  Jehu 
(4),  see  2  Kings  10  :  11  ;  but  notice  that 
there  are  two  predictions  in  this  verse, 
separated  by  the  comma  after  "Jehu," 
which  are  at  least  forty  years  apart  in 
their  fulfilment.  Judgment  fell  on  the 
house  of  Jehu  in  Zachariah's  reign  (2 
Kings  15  :  12),  while  the  kingdom  of  Is- 
rael did  not  cease  till  the  Assyrian  cap- 
tivity in  King  Hoshea's  day  (2  Kings 
18). 


It  is  with  reference  to  this  captivity 
that  the  names  of  the  other  two  children 
are  given  (6,  8,  9).  For  the  fulfilment 
of  verse  7  see  the  marginal  reference 
to  2  Kings  19  :  35  in  the  light  of  its  con- 
text. 
The  Better  Day  Coining,    vv.  10,  11. 

Like  all  the  prophets,  Hosea  speaks 
of  Israel's  happy  future,  which  shall 
come  to  pass  after  the  tribulation  of 
which  we  learned  in  Daniel.  How  is 
her  increase  indicated  ?  Her  restora- 
tion to  her  own  land?  Her  reunion 
with  the  two  tribes?  In  explanation  of 
the  last  clause  it  should  be  noted  that 
the  meaning  of  Jezreel  is  "the  seed  of 
God." 

An  Unfaithful  Wife.    2:1-23. 

This  chapter  begins  at  verse  2,  and  we 
see  that  Hosea's  wife,  failing  to  ap- 
preciate her  blessings,  went  after  her 
former  lovers,  took  up  with  her  old  life 
of  sin  again.  In  this  the  prophet's  do- 
mestic history  carries  further  the  sym- 
bolic reference  to  Jehovah's  relationship 
to  Israel.  That  nation  did  in  the  spir- 
itual realm  what  the  wife  did  in  the 
physical.  It  is  difficult  to  determine 
just  where  the  symbol  ends  and  the 
history  of  Israel  begins  in  the  chap- 
ter, because  the  two  are  so  closely 
blended,  but  there  is  little  doubt  that 
the  nation  is  in  view  at  verse  3  and  the 
following.  Students  will  recall  earlier 
teachings  about  "the  law  of  double 
reference"  which  finds  illustration  here. 

Following  through  the  chapter,  note 
the  punishment  to  fall  on  the  adulterous 
nation  (6-13)  ;  her  political  bewilder- 
ment (6)  ;  her  disappointments  in  the 
expectation  of  help  from  the  Gentiles 
(7)  ;  her  deprivation  of  the  divine 
blessing  and  the  positive  suffering  en- 
tailed by  it  (9-13).  All  of  these  came 
to  her  in  her  captivity,  and  are  her  ex- 
periences still  among  the  nations. 

But  again  we  see  the  future  bright 
when,  in  repentance  and  faith,  she  re- 
turns to  the  Lord  (14-16).  "Ishi"  means 
"My  husband."  "Baali,"  "My  master," 
(see  margin).  Millennial  conditions 
follow  (17-23). 


Chs.  3-14 


HOSEA 


279 


A  Loving  Husband.    3. 

"The  law  of  recurrence,"  finds  an  il- 
lustration in  chapter  3,  where  the  story 
of  the  preceding  chapter  is  repeated 
with  additional  data. 

The  prophet  is  commanded  still  to 
love  his  wandering  and  faithless  wife 
as  Jehovah  still  loves  Israel  in  her  dis- 
obedience (i).  His  love  takes  shape  in 
material  provision  for  her,  though  she 
is  spearated  from  him  (2),  as  Jehovah 
is  still  caring  for  Israel  that  she  should 
not  perish  from  the  earth.  In  the  mean- 
time the  wife  is  not  to  take  up  with  an- 
other husband,  and  the  prophet  will  not 
marry  again  (3),  the  application  of 
which  is  stated  in  the  next  two  verses. 
The  foregoing  lessons  in  the  prophets 
have  made  this  plain. 

Questions. 

1.  State  the  time  of  this  book. 

2.  Have  you  re-read  the  history  of  the 
time? 

4.  To  which  of  the  kingdoms  was 
Hosea  particularly  sent? 

4.  Relate  the  story  of  the  prophet's 
domestic  history  in  your  own  words. 

5.  What  two  prophecies  are  found  in 
1:4? 

6.  In  the  reign  of  what  king  of  Ju- 
dah  was   i  :  7  fulfilled? 

7.  What  is  the  definition  of  "Jez- 
reel"  ? 

8.  What  two  laws  of  rhetoric  find  re- 
newed illustration  in  this  lesson? 

JEHOVAH'S  LOVE  FOE  ISRAEL 

Chapters  4-14 

With  Hosea  begins  the  "Minor" 
prophets,  extending  to  the  close  of  the 
Old  Testament,  and  so-called_  to  dis- 
tinguish them  from  the  "Major,"  the 
first  four  already  considered.  The 
major  are  the  more  important  not  as  to 
their  contents  but  their  size  ;  and  yet 
the  minor  prophets  are,  in  principle, 
only  repeating  what  the  major  prophets 
have  recorded  over  and  over  again. 

For  this  reason  the  minor  prophets 
will  be  considered  briefly.  It  may  be 
repeated  that  we  are  not  attempting  to 
treat  every  chapter  and  verse  in  the 
Bible  in  detail.  So  far  as  the  prophets 
are  concerned,  however,  we  have  set 
forth  the  great  subjects  with  which  they 
alike  deal,  and  in  the  laws  of  recurrence 
and  double  reference  have  indicated  the 
path  by  which  the  student  may  with 
care  find  his  own  way  thrOc  ^h  any  of 
them.  Of  course,  there  always  will  be 
things  calling  for  explanation  which 
only  the  larger  commentaries  or  Bible 
dictionaries  can  supply,  but  along  the 
broader  lines  of  study  we  trust  these 
comments  will  be  found  helpful.  In 
their  use  it  is  presupposed   the  reader 


is  going  through  the  Bible  in  regular 
order  for  the  purpose  of  studying  or 
teaching  it  in  its  completeness  as  a 
revelation  of  God. 

The  General  Contents  of  the  Chap- 
ters. 

With  the  above  understanding  in 
view,  it  will  be  found  that  the  following 
chapters  in  this  book  are  simply  giving 
in  detail  what  the  first  three  reveal  in 
outline.  They  speak  of  Israel's  unfaith- 
fulness to  Jehovah,  and  these  enlarge 
on  the  expressions  of  that  unfaithful- 
ness. 

For  example,  chapter  4  charges  the 
nation  with,  "swearing  and  lying,  and 
killing  and  stealing,  and  committing 
adultery"  (2).  People,  priests  and 
prophets  are  alike  (4,  5).  Idolatry  flour- 
ishes with  all  its  licentious  accompani- 
ments (12-14).  Judah  is  warned  by  Is- 
rael's declension  (15-19)  but  the  next 
chapter  indicates  that  the  warning  will 
profit  her  little. 

Chapter  6  opens  with  a  prophetic  ex- 
pression of  repentance  00  Israel's  pan 
— prophetic  in  the  sense  that  as  a  nation 
she  has  not  yet  taken  that  attitude,  al- 
though she  will  be  led  to  do  so  in  the 
latter  days  (1-3).  Suddenly,  at  verse  4, 
Jehovah  is  introduced  as  pleading  with 
her  under  the  name  of  Ephraim  her 
chief  tribe,  and  pleading  with  her  sis- 
ter Judah  as  well.  The  plea  is  accom- 
panied by  explanation  of  their  chastise- 
ment (4-1 i). 

This  thought  is  continued  in  the  next 
chapters  where  Israel's  folly  in  turning 
for  help,  first  to  Egypt  and  then  to  As- 
syria, is  pointed  out  (12).  The  margi- 
nal references  direct  the  reader  to  Kings 
where  these  matters  were  spoken  of  in 
their    historic    setting. 

The  style  of  Hosea  is  abrupt  and 
broken,  but  the  ejaculations  in  which  it 
abounds  are  frequently  expressions  of 
God's  wonderful  love  for  His  people. 
Examine  especially  11  :  1-4,  8,  9.  Some- 
times it  is  difficult  to  determine  when 
the  prophet  is  expressing  only  his  own 
feelings  toward  his  nation  rather  than 
Jehovah's,  and  yet  even  in  those  in- 
stances it  is  the  Holy  Spirit  using  the 
feelings  of  man  to  illustrate  the  tender- 
ness of  the  heart  of  God. 

The  Appeal  to  the  Backslider. 

But  the  chapter  expressing  this  ten- 
derness the  most  is  the  last,  and  though 
the  reader  finds  it  necessary  to  hasten 
over  those  intervening,  he  should  pause 
here. 

Note  God's  appeal  coupled  with  His 
condemnation  (i).  Consider  His  kind- 
ness in  setting  before  His  people  the 
way  to  return  (2,  3).  They  are  to  take 
words,  not  works — words  of  confession, 
faith,   consecration,   repentance.     Lox>k 


280 


HOSEA-JOEL 


Hos.  14- Joel  1 


at  the  attitude  in  which  He  will  meet 
them,  and  the  promises  He  gives  them 
(4-7).  Here  is  growth,  strength,  expan- 
sion, loveliness  and  beneficence — all  to 
be  theirs  in  that  day. 

Verse  8  is  a  kind  of  divine  soliloquy. 
Jehovah  hears  Israel's  repentance,  and 
her  testimony  to  renewing  grace,  and 
assures  her  of  Himself  as  its  source. 

The  chapter  closes  with   an  exhorta- 
tion as  applicable  to  us  as  to  her. 
Questions. 

I.  To  what  division  of  the  prophets 
does  Hosea  belong.'' 


2.  Why  are  the  "Major  Prophets"  so- 
called? 

3.  How  would  you  describe  the  con- 
tents of  the  chapters  of  this  lesson  as 
distinguished   from   the  preceding  one  ? 

4.  What  are  some  of  the  charges 
against  the  nation  ? 

5.  What  characterizes  Hosea's  liter- 
ary style  ? 

6.  How  would  you  analyze  chapter 
14? 

".   How  would  you  describe  verse  8  ? 
8.   Can  you  quote  verse  9  from  mem- 
ory? 


JOEL 


The  text  of  this  lesson  except  the 
questions  is  taken  from  the  author's 
"Synthetic  Bible  Studies." 

Joel  was  probably  the  earliest  of  the 
prophets  whose  writings  have  descended 
to  us.  His  personal  history  is  unknown 
further  than  the  bare  statement,  i  :  i. 
His  field  of  labor  was  presumably  Judah 
rather  that  Israel,  the  southern  rather 
than  the  northern  kingdom,  because  of 
allusions  to  the  center  of  public  wor- 
ship which  was  at  Jerusalem,  i  :  9,  13, 
14,  2:  15,  and  because  of  non-allusions 
to  Israel  distinctively.  Such  places  as 
2:27,  and  3:16  are  thought  to  mean 
Israel  as  inclusive  of  Judah,  i.  e.,  the 
whole  united  nation.  Although  it  is  as- 
sumed, that  Joel  was  the  earliest  of  the 
prophets,  yet  the  evidence  is  inferential 
rather  than  direct.  He  is  presumbably 
earlier  than  Amos  who  is  known  to  have 
prophesied  somewhere  about  the  close 
of  the  eighth  century  B.  C,  because  he 
seems  to  be  quoted  by  Amos  5  :  16-18. 
He  also  refers  to  the  same  heathen  na- 
tions as  Amos  3  :  4-6,  and  to  the  same 
physical  scourges  as  prevalent  in  the 
land,  1:4,  17,  20.  (Compare  the  mar- 
ginal references  to  Amos.) 

General  Outline  of  the  Book. — As  to 
the  book  itself  we  outline  the  contents 
of  its  chapters  thus  : 
Chapter  i  : 

Introduction   1-3 

Announcement  of  a  coming  judg- 
ment of  locusts   4,  5 

Announcement  of  the  coming 
judgment  from  the  heathen  na- 
tions, of  which  that  of  the  lo- 
custs is  a  type 6,  "j 

A  lamentation  of  sorrow 8-13 


A  call  to  repentance 13-20 

Chapter  2  : 

A  recurrence  to  the  same  judg- 
ments           1-3 

A  description  of  their  execution- 
ers in  which  there  is  a  blend- 
ing of  the  idea  of  the  locusts 
with  that  of  the  warriors.  The 
picture  is  made  vivid  by  the 
use  of  the  present  tense  in  the 

Revised  Version    4-11 

A  call  to  repentance 12-17 

A  promise  of  future  blessing  .  . .    18-32 

(a)  The  enemies  over- 
thrown     (18-20) 

(b)  The  land   blessed   (21-27) 

(c)  The     Holy     Spirit 

poured    out    . . . (28-32) 
Chapter   3  : 

This  chapter  recures  to  the  future 
blessing  spoken  of  in  the  preceding 
chanter,  for  the  purpose  of  amplifying 
some  of  its  features,  a  peculiarity  of  all 
the  prophets,  as  was  indicated  in  one 
of  our  earlier  lessons  : 
The  overthrow  of  the  enemy  ...  1-15 
The  deliverance  of  Jerusalem    .  .    16,  17 

The  blessing  on  the  land 18 

The  permanency  of  the  restora- 
tion        19,20 

Questions. 

1.  What    chronological    relation   does 
Joel  bear  to  the  other  prophets? 

2.  To  which  kingdom  were   his  mes- 
sages sent? 

3.  What  proof  is  there  of  this? 

4.  What  future  blessings  are  predict- 
ed for  Israel  ? 

5.  When  was  the  prophecy  of  2 :  28- 
Z2  partially  fulfilled? 


AMOS 


281 


AMOS 


It  will  be  seen  from  the  opening  verse 
that  Amos,  like  Hosea,  was  a  prophet 
sent  to  Israel,  though  his  home,  Tekoa, 
was  in  Judah.  He  was  contemporary 
with  Hosea  for  a  while,  though  the  lat- 
ter prophesied  longer  than  he. 

After  the  introduction  (i  :  1-3)  there 
follows  a  series  of  messages  concerning 
Gentile  nations  (1:4-2:3),  each  begin- 
ning with  the  words  "For  three  trans- 
gressions .  .  .  and  for  four,  I  will  not 
turn  away  the  punishment,"  an  oriental- 
ism, meaning  that  it  was  not  for  three 
or  four  transgressions  merely,  but  an 
innumerable  number,  that  the  judgments 
predicted  were  to  fall. 

These  messages  are  succeeded  by  one 
to  Judah  (2:4,  5)  while  the  remainder 
of  the  book  is  concerned  with  Israel. 

The  messages  of  Amos  are  more  or- 
derly than  Hosea,  and  admit  of  homi- 
letic  divisions  like  the  following:  The 
first,  beginning  at  chapter  2,  verse  6, 
and  concluding  with  the  chapter,  con- 
tains, (i),  an  indictment  for  sin  (6-8), 
aggravated  by  the  divine  goodness  to- 
ward them  (9-12)  ;  and  (2),  a  declara- 
tion of  the  judgment  to  follow  (13-15). 
This  sin  is  greed  (6),  lust  (7)  and  op- 
pression (8).  The  marginal  references 
frequently  give  the  meaning  of  expres- 
sions in  the  prophets.  Compare  Exodus 
22  :  26  with  verse  8  for  example,  and 
Jeremiah   11:21   with  verse   12. 

God  will  press  them  as  a  cart  full  of 
sheaves  presseth  the  ground  (2:13,  R. 
v.).  In  other  words  none  shall  escape 
the  Assyrian  hosts  when  they  come 
down  against  them  (14-16). 

The  second  discourse  is  limited  to  the 
third  chapter,  and  contains,  after  the  in- 
troduction,_  verses  i  and  2,  (i),  the 
prophet's  justification  of  his  message 
(3-8)  ;  (2)  an  indictment  for  sin  (9, 
10)  ;  (3),  a  declaration  of  punishment 
rii-15). 

When  God  says,  "You  only  have  I 
known,"  etc.,  (2),  He  means  what  is  ex- 
pressed in  Deuteronomy  7 :  6,  Psalm 
147:  19,  20,  and  other  places.  Israel's 
punishment  is  proportioned  to  her  privi- 
lege, 

Amos  prophesied  because  he  could  not 


do  otherwise,  is  practically  the  inter- 
pretation of  verses  3-8.  As  two  do  not 
walk  together  except  they  are  agreed,  or 
have  made  an  appointment ;  as  a  lion 
does  not  roar  when  it  has  no  prey,  etc, 
so  the  fact  that  Amos  prophecies  is  an 
evidence  that  Jehovah  hath  spoken  to 
him  (8). 

Notice  the  suggestion  of  the  preserva- 
tion of  a  faithful  remnant  in  the  "two 
legs"  or  "piece  of  an  ear"  of  a  sheep 
taken  out  of  the  mouth  of  the  lion  (12). 

Messages  of  this  character  continue 
till  the  seventh  chapter  when  a  series 
of  visions  begins. 

In  the  first  vision  (1-3),  Jehovah  is 
withholding  the  coming  judgment  at  the 
prophet's  intercession,  and  the  same  is 
true  of  the  second  (4-6),  but  not  of  the 
rest  (7-9 ;    8:1-3;    9:1-10).  _ 

And  yet  notice  the  conclusion  of  the 
last  message  growing  out  of  the  vision 
of  the  Lord  beside  the  altar  (9:8,  9). 
He  will  not  "utterly  destroy."  He  will 
sift  Israel  "among  all  nations"  as  He 
has  been  doing  all  these  centuries,  but 
only  the  chaff  will  be  destroyed. 

This  thought  is  amplified  m  the  epi- 
logue of  the  book  (9  :  11-15),  where  the 
prophet  definitely  reveals  the  history  of 
Israel  in  the  latter  days:  (i)  the  king- 
dom is  to  be  restored  (11)  ;  (2)  Israel 
is  to  be  the  head  of  the  nations  (12)  ; 
(3)  the  land  of  Palestine  is  to  be  great- 
ly increased  in  fruitfulness  (13)  ;  (4) 
the  cities  are  to  be  rebuilt  (14)  ;  (5) 
the  blessing  is  to  be  perpetual  (15). 
Questions. 

I.  I'd  which  kingdom  was  Amos 
sent? 

_  2.  What  "orientalism"  is  employed  by 
him  and  what  is  its  meaning? 

3.  How  do  the  messages  of  Amos  dif- 
fer in  form  from  those  of  Hosea? 

4.  Name  some  of  the  sins  of  Israel  at 
this  time. 

5.  Have  you  examined  the  marginal 
references? 

6.  How  would  you  interpret  2 :  3-8  ? 

7.  What  change  in  the  character  of 
Amos'  messages  take  place  at  chapter  7? 

8.  What  five  promises  are  given  Israel 
for  the  latter  days? 


282 


OBADIAH-JONAH 


Oba.  1- Jonah  2 


OBADIAH 


In  all  probability  this  prophet's  period 
was  just  after  the  conquest  of  Judah  by- 
Babylon,  and  prior  to  that  of  Edom  by 
the  same  people,  which  it  is  his  mission 
to  proclaim  (i).  Of  all  the  nations  af- 
flicting the  Jews  the  chief  were  the  As- 
syrians, the  Babylonians  and  Edomites  ; 
and  although  the  last-named  were  their 
close  relatives,  they  were  the  greatest 
enemies  of  all.  The  Edomites  descend- 
ed from  Esau,  the  brother  of  Jacob,  the 
ancestor  of  Israel.  Examine  the  map 
to  familiarize  yourself  with  their  terri- 
tory, and  by  the  aid  of  the  concordance 
or  Bible  dictionary,  refresh  your  recol- 
lection of  their  relations  with  Israel  in 
the  past.  Compare  also  Jeremiah  49 : 
7-22. 

The  Edomites  were  not  thought  of 
very  highly  by  their  neighbors  (2),  but 
were  conceited  in  their  own  eyes.  Why 
(3)  ?  Would  their  supposedly  impreg- 
nable situation  save  them  (4)  ?  What 
figures  of  speech  are  used  to  show,  by 
contrast,  the  thoroughness  of  the  de- 
struction to  fall  upon  them  (5,  6)  ?  Of 
what  were  they  proud  in  addition  to 
the  physical  features  of  their  territory 
(8,  9)? 

Why  is  this  judgment  to  fall  upon 
them  (10)?  Note  what  they  did  in  the 
case  of  Judah  in  her  day  of  need  :  (i) 
They  stood  aloof  (verse  11);  (2)  they 
rejoiced    in    her    calamity    (verse    12)  ; 


(3)  they  boasted  against  her  (same 
verse)  ;  (4)  they  shared  in  her  spoiling 
(verse  13)  ;  (5)  they  prevented  the  es- 
cape of  some  of  her  people  (verse  14)  ; 
and  (6)  they  actually  delivered  up  some 
of  them  as  prisoners  (same  verse).  Is 
it  to  be  wondered  at  that  God  should 
speak  as  He  does  (15,  16)? 

And  now  mark  the  difference.  Judah 
has  been  carried  into  captivity  and  her 
land  was  deserted,  but  was  that  condi- 
tion in  her  case  to  continue  (17)?  On 
the  contrary,  what  would  be  true  oi 
Edom  (18)?  In  the  day  to  come  ob- 
serve that  while  she  will  be  swallowed 
up,  Judah  and  Israel  shall  arise  again, 
and  possess  not  only  their  own  land  but 
that  of  Edom  and  Philistia  as  well  (19, 
20.  It  will  be  the  day  of  the  Messiah 
(21). 

Questions. 

1.  What  was  Obadiah's  period? 

2.  What  is  his  mission? 

3.  What  relation  existed  between  the 
Edomites  and  Israelites? 

4.  Have  you  identified  the  territory  of 
the  first  named  on  the  map? 

5.  How  did  they  show  enmity  toward 
Israel? 

6.  What  contrast  will  be  seen  in  Edom 
and  Israel  in  the  time  to  come? 

7.  When  will  that  be? 


JONAH 


There  is  only  one  instance  of  Jonah's 
prophesying  to  his  own  people  of  Israel, 
2  Kings  14:25.  There  he  made  a  pre- 
diction concerning  the  restoration  of  the 
coasts  of  Israel,  which  was  fulfilled  in 
the  reign  of  Jeroboam  II  about  800  B. 
C,  showing  that  he  lived  earlier  than 
that  date.  Of  his  personal  history  noth- 
ing further  is  known  than  what  is  found 
in  this  book. 
Chapter  i. 

Nineveh  (2)  was  the  capital  of  AS' 
Syria,  and  the  reason  Jonah  sought  to 
avoid  the  divine  command  against  it 
(3)  arose  from  his  patriotism.  As  a 
student  of  the  earlier  prophets  he  knew 
what  was  to  befall  his  nation  at  the 
hands  of  Assyria,  and  he  shrank  from 
an  errand  which  might  result  favorably 
to  that  people,  and  spare  them  to  become 
the  scourge  of  Israel.     The  contents  of 


the  rest  of  this  chapter  require  no  com- 
ment till  the  last  verse,  where  it  is  in- 
teresting to  note  that  it  is  not  said  that 
a  whale  swallowed  Jonah,  but  "a  great 
fish"  which  "the  Lord  had  prepared." 

Chapter  2. 

Is  self-explanatory,  but  it  is  interest- 
ing to  observe  Jonah's  penitence  under 
chastisement  (2),  the  lively  experiences 
he  underwent  (3-6),  his  hope  and  ex- 
pectation even  in  the  midst  of  them  (4), 
his  unshaken  faith  (5),  the  lessons  he 
learned  (8),  and  the  effect  of  it  all  on 
his  spiritual  life  (9).  God  could  now 
afford  to   set  him  at  liberty   (10). 

Is  This  Historic? 

The  question  will  not  down,  "Is  this 
chapter  historic?"  The  evidence  for  it 
is  found:  (i)  In  the  way  it  is  record- 
ed, there  being  not  the  slightest  intima- 


Chas.  3,  4 


JONAH 


283 


tion  in  the  book  itself,  or  anywhere  in 
the  Bible,  that  it  is  a  parable.  (2)  In 
the  evidence  of  tradition,  the  whole  of 
the  Jewish  nation,  practically,  accepting 
it  as  historic.  (3)  The  reasonableness 
of  it  (see  the  remarks  under  chapter 
3.  (4)  The  testimony  of  Christ  in 
Matthew  12:38,  and  parallel  places. 
There  are  those  who  read  these  words 
of  the  Saviour  in  the  light  of  the 
argument  of  which  they  form  a  part,  and 
say  that  they  allude  only  to  what  He 
knew  to  be  a  parable,  or  an  allegory,  but 
I  am  not  of  their  number.  Jesus  would 
not  have  used  such  an  illustration  in 
such  a  connection,  in  my  judgment,  if 
it  were  not  a  historic  fact.  (5)  The 
symbolic  or  prophetic  character  of  the 
transaction  (see  the  remarks  under 
chapter  4. 

Worshiping  the  Fish  God. 

Chapter  3. 

To  grasp  the  significance  of  the  events 
in  this  chapter  it  is  necessary  to  know 
that  the  Ninevites  worshiped  the  fish 
God,  Da^on,  part  human  and  part  fish. 
They  believed  he  came  up  out  of  the  sea 
and  founded  their  nation,  and  also  that 
messengers  came  to  them  from  the  sea 
from  time  to  time.  If,  therefore,  God 
should  send  a  preacher  to  them,  what 
more  likely  than  that  He  should  bring 
His  plan  down  to  their  level  and  send  a 
real  messenger  from  the  sea?  Doubtless 
great  numbers  saw  Jonah  cast  up  by  the 
fish,  and  accompanied  him  to  Nineveh 
as  his  witnesses  and  credentials. 

There  are  two  side  arguments  that 
corroborate  the  historicity  of  this  event. 
In  the  first  place,  "Oannes"  is  the  name 
of  one  of  the  latest  incarnations  of 
Dagon,  but  this  name  with  "J"  before  it 
is  the  spelling  for  Jonah  in  the  New 
Testament.  In  the  second  place,  there 
was  for  centuries  an  Assyrian  mound 
named  "Yunas,"  a  corrupted  Assyrian 
form  for  Jonas,  and  it  was  this  mound's 
name  that  first  gave  the  suggestion  to 
archaeologists  tha  tthe  ancient  city  of 
Nineveh  might  be  buried  beneath  it. 
Botta  associated  "Yunas"  with  Jonah, 
and  the  latter  with  Nineveh,  and  so 
pushed  in  his  spade,  and  struck  the 
walls  of  the  city — E.  B.  Hclme,  D.D, 

The  Moral  Miracle. 

But  before  leaving  this  chapter  ob- 
serve that  the  moral  miracle  was  greater 
than  the  physical.  The  sparing  of  a  na- 
tion of  confessed  sinners,  simply  on 
their  repentance  and  their  giving  heed 
to  the  message  of  the  prophet,  was  mote 


astounding  than  the  prophet's  preserva- 
tion in  the  fish's  belly  (5-10)  ! 
Chapter  4, 

Especially  the  opening  verse  (1-3), 
corroborates  the  view  that  patriotism 
led  Jonah  to  flee  from  his  divinely-im- 
posed duty.  He  could  not  bear  to  see 
his  enemy  spared. 

From  verse  5  we  gather  that  he  wait- 
ed in  the  hope  of  seeing  the  destruction 
of  the  city ;  and  yet  how  gracious  God 
was  to  his  narrow-minded  and  revenge- 
ful servant  (6) ! 

Jonah  a  Type  of  Israel. 

But  we  should  not  conclude  this  les- 
son without  speaking  of  the  dispensa- 
tional  significance  of  Jonah  and  his  mis- 
sion, which  is  a  contribution  to  its  his- 
toricity. To  illustrate  : 
_  (i)  Jonah  was  called  to  a  world  mis- 
sion, and  so  was  Israel. 

(2)  Jonah  at  first  refused  compliance 
with  the  divine  purpose  and  plan,  and  so 
did  Israel. 

(3)  Jonah  was  punished  by  being  cast 
into  the  sea,  and  so  was  Israel  by  being 
dispersed  among  the  nations. 

(4)  Jonah  was  not  lost,  but  rather 
especially  preserved  during  this  part  of 
his  experience,  and  Israel  is  not  being 
assimilated  by  the  nations,  but  being 
kept  for  God. 

(s)  Jonah  repentant  and  cast  out  by 
the  fish,  is  restored  to  life  and  action 
again,  and  Israel  repentant  and  cast  out 
by  the  nations  shall  be  restored  to  her 
former  national  position. 

(6)  Jonah,  obedient,  goes  upon  his 
mission  to  Nineveh,  and  Israel,  obedient, 
shall  ultimately  engage  in  her  original 
mission  to  the  world. 

(7)  Jonah  is  successful  in  that  his 
message  is  acted  upon  to  the  salvation 
of  Nineveh,  so  Israel  shall  be  blessed 
in  that  she  shall  be  used  to  the  conver- 
sion of  the  whole  world. 

Questions. 

1.  Have  you  read  2  Kings  14:  25? 

2.  What  was  the  motive  for  Jonah's 
disobedience? 

3.  Give  five  reasons  for  believing 
the  historicity  of  this  book. 

4.  Can  you  quote  Matthew  12:  38? 

5.  What  explanation  of  this  miracle  is 
found  in  the  worship  of  the  Ninevites? 

6.  What  two  side  arguments  for  the 
historicity  of  this  event  can  you  name? 

7.  What  second  miracle  does  this 
book  contain? 

8.  Indicate  the  sense  in  which  Jonah 
is  a  type  of  Israel. 


284 


MICAH 


MICAH 


The  little  known  of  Micah  is  briei^y 
stated.  Calling  himself  a  Morasthite  in- 
dicates Moresheth,  or  Mareshah,  as  his 
birthplace  in  southwestern  Judah,  near 
Gath.  The  time  of  his  prophesying  is 
shown  in  the  same  verse  b^'  the  refer- 
ence to  the  kings  of  Judah,  as  between 
758  to  700  B.  C.  He  seems  to  have  been 
the  writer  of  his  own  book,  if  we  may 
judge  from  the  personal  allusions  in 
chapter  3:1,  8,  and  to  have  died  in 
peace,  judging  by  Jeremiah  26:  18,  19. 
He  is  frequently  referred  to  as  a 
prophet,  and  his  utterances  quoted,  not 
only  in  the  instances  above  given,  but  in 
Isaiah  2:2-4  and  41:15;  Ezekiel  22: 
27;  Zephaniah  3:19;  Matthew  2  :  5  ; 
and  John  7 :  42.  Jesus  quotes  him  in 
Matthew  10  :  35,  36.  For  further  refer- 
ences to  his  period,  see  our  lessons  on 
Isaiah. 

1.  A  Description  of  Judgment. 

Chapters  1-3  contain  a  description  of 
the  approaching  judgment  on  both  king- 
doms— Israel  and  Judah.  How  do 
verses  i  and  5  of  chapter  i  indicate  that 
both  kingdoms  are  under  consideration? 

Notice  the  order  in  which  the  three 
classes  of  hearers  are  addressed : 

(i)    The  people  at  large,   chapter  1:2. 

(2)  The  princes,   chapter  3. 

(3)  The   false  prophets,  3:5. 

According  to  verse  1 1  what  seems  to 
have  been  the  most  crying  sin  of  all? 
And  yet  notwithstanding  their  covetous- 
ness  and  greed,  how  did  they  show 
either  gross  hypocrisy  or  gross  igno- 
rance of  God  (same  verse,  last  part)  ? 
It  is  at  this  point  that  the  declaration  of 
judgment  is  expressed,  and  in  language 
which  has  been  literally  fulfilled,  verse 
12. 

2.  A  Vision  of  Hope. 

Chapters  4  and  5  unfold  the  future 
and  happier,  because  holier,  experience 
of  the  nation.  The  first  four  verses  of 
chapter  4  are  quoted  almost  verbatim  in 
Isaiah  2,  unless  we  reverse  the  order 
and  say  that  Micah  quoted  Isaiah. 

At  what  time  are  these  better  things 
to  come  to  pass  according  to  the  begin- 
ning of  this  chapter?  How  are  these 
things  figuratively  expressed  in  verse  i  ? 
It  is  not  difficult  to  recognize  in  these 
figures  of  speech  the  exaltation  of  Je- 
rusalem and  Judah  over  all  the  nations 
in  that  day.  But  how  does  verse  2  show 
that  the  exaltation  will  not  be  exacting 
and  tyrannous,  but  the  opposite?  What 


language  shows  that  the  millennial 
age  is  referred  to,  and  no  period 
which  has  yet  appeared  in  the  his- 
tory of  the  world?  How  do  verses  3 
and  4  strengthen  this  conviction?  What 
expression  in  verse  7  almost  directly 
states  this  to  be  the  case?  In  Joel  we 
saw  that  prior  to  Israel's  deliverance, 
and,  as  incident  thereto,  the  Gentile  na- 
tions will  be  besieging  Jerusalem  and  de- 
sirous of  seizing  her,  and  that  Jehovah 
will  interpose  on  her  behalf.  How  do 
the  closing  verses  of  this  chapter  paral- 
lel that  prophecy? 

Addressing  ourselves  to  chapter  5,  we 
discover  what  is  the  common  teaching 
of  the  prophets  that  these  good  times 
coming  for  Israel  and  Judah  are  con- 
nected with  the  Person  and  work  of  the 
Messiah.  How  is  that  led  up  to  in  verse 
2  ?  To  be  sure,  these  words  are  quoted 
in  Matthew  2,  to  apply  to  the  first  com- 
ing of  Christ,  but  that  does  not  exclude 
His  second  coming.  Moreover,  all  the 
succeeding  verses  ir  this  chapter  point 
to  events  which  did  not  occur  at  His 
first  coming,  but  will  be  fojnd  to  be 
uniformly  predicated  of  His  second 
coming. 

3.  A  Contrast  Drawn. 

Chapters  6  and  7  present  a  "contrast 
between  the  reasonableness,  purity  and 
justice  of  the  divine  requirements,  and 
the  ingratitude,  injustice  and  supersti- 
tion of  the  people  which  caused  their 
ruin." 

The  closing  chapter  is  peculiarly  af- 
fecting, a  kind  of  soliloquy  of  repent- 
ance on  Israel's  part.  The  better  ele- 
ment among  the  people  are  confessing 
and  lamenting  their  sinful  condition  in 
verses  1-6,  but  expressing  confidence  in 
God's  returning  favor  (7,  8). 

Putting  all  together,  there  are  few 
verses  in  the  Bible  more  expressive  of 
quiet  hope  and  trust  than  these.  It  is 
beautiful  to  see  the  spirit  of  confession 
and  submission  in  verse  9,  and  the  cer- 
tainty of  triumph  over  every  foe,  verse 
10.  Observe  how  Jehovah  Himself 
speaks  through  the  prophet  in  verses 
11-13.  (Revised  Version).  See  the 
promise  of  interposition  on  Israel's  be- 
half in  that  day,  verse  15  ;  and  the  con- 
fusion of  the  Gentile  nations  at  their 
triumph,  and  their  own  discomfiture,  16, 
17.  Of  course,  the  temporal  blessings 
thus  coming  upon  Israel  are  all  predi- 
cated of  their  return  to  the  Lord  and 
His  forgiveness  of  their  sins   (18,  19). 


MICAH-NAHUM-HABAKKUK 


285 


Nevertheless  these  things  will  take  place 
on  the  eround  of  the  original  promise  to 
Abraham  (20). 

Questions. 

I,  What  can  you  say  of  the  history  of 
Micah? 


2.  Name  the  three  great  divisions  of 
the  book. 

3.  Analyze  chapters  1-3. 

4.  With  what  future  event  is  the  de- 
liverance of  Israel  always  associated? 

5.  What    makes    the    closing   chapter 
particularly  affecting? 


NAHUM 


Isaiah  concludes  his  work  at  about 
the  end  of  Hezekiah's  reign,  which  syn- 
chronizes with  the  captivity  of  the  ten 
tribes  of  Israel  by  the  Assyrians.  At 
this  period  of  perplexity,  to  quote  An- 
gus :  "When  the  overthrow  of  Samaria 
(the  capital  of  Israel),  must  have  sug- 
gested to  Judah  fears  for  her  own  safety, 
when  Jerusalem  (the  capital  of  Judah), 
had  been  drained  of  its  treasure  by 
Hezekiah  in  the  vain  hope  of  turning 
the  fury  of  the  Assyrians  from  her,  and 
when  rumors  of  the  conquest  of  a  part 
of  Egypt  by  the  same  great  power  added 
still  more  to  the  general  dismay,  Nahum 
was  raised  up  by  Jehovah  to  reveal  His 
tenderness  and  power  (i  :i-8),  to  fore- 
tell the  subversion  of  the  Assyrians  (i  : 
9-12),  the  death  of  Sennacherib  the  As- 
syrian king  and  the  deliverance  of  Heze- 
kiah from  his  toils  (1:10-15)."  The 
name  of  the  prophet  means  consolation. 

After  the  consolatory  introduction 
which  covers  the  whole  of  chapter  i,  the 
prophet  predicts  in  detail,  the  destruc- 
tion of  Nineveh,  the  capital  of  the  As- 


syrian empire.  Properly  to  grasp  Na- 
hum, one  needs  to  compare  it  with 
Jonah,  of  which  it  is  a  continuation  and 
supplement.  "The  two  prophecies  form 
parts  of  the  same  moral  history  ;  the 
remission  of  God's  judgments  being  il- 
lustrated in  Jonah,  and  the  execution  of 
them  in  Nahum.  The  city  had  one  de- 
nunciation more  given  a  few  years 
later,  by  Zephaniah  (2:  13),  and  shortly 
afterwards  (606  B.  C.),  the  whole  were 
fulfilled." 

Questions. 

1.  Against  what  Gentile  nation  is  this 
prophecy  uttered  according  to  verse  i  ? 

2.  Indicate  the  verses  in  chapter  i 
that  are  particularly  consolatory  to  Is- 
rael. 

3.  How  is  Nahum  2 : 2  rendered  in 
the  Revised  Version? 

A.  How  does  chapter  3:7,  19  show 
the  ultimate  utter  destruction  of  Nine- 
veh ? 

5.  How  does  3:16  indicate  the  com- 
mercial greatness  of  that  city? 


HABAKKUK 


Nothing  is  known  of  the  personal  his- 
tory of  Habakkuk,  and  but  little  as  to 
the  time  when  he  prophesied.  He  is 
placed  by  some  successor  to  Zephaniah, 
for  he  makes  no  mention  of  Assyria  and 
yet  refers  to  the  approach  of  the  Baby- 
lonian invasion.  See  1:6;  2:3;  3:2, 
16-19.  1  he  book  seems  to  have  been 
written  by  himself,  as  we  judge  from  i  : 
2,  and  2:1,  2. 

His  "burden"  begins  by  lamenting  the 
iniquity  of  his  people  i  :  1-4.  He  then 
declares  God's  purpose  of  raising  up  the 
Chaldean  nation  as  a  scourge  against 
them,  5-10.  The  probability  is  that  the 
Chaldeans  (or  Babylonians)  were  still  a 
friendly  nation  (see  2  Kings  20:  12-19), 
but  they  were  soon  to  march  through  the 
land  as  a  ravaging  enemy.  There  were 
three  invasions  by  the  Babylonians,  as 
the  second  book  of  Kings  showed  us ; 
in  the  reigns  of  Jehoiakim,  Jehoiachin 


and  Zedekiah,  and  it  is  thought  Habak- 
kuk alludes  to  all  three.  Verse  11  of 
chapter  i  might  be  taken  as  a  prophecy 
of  the  disease  that  came  over  Nebuchad- 
nezzar when,  as  a  punishment  for  his 
pride,  his  reason  was  taken  from  him 
for  a  season.  The  chapter  concludes 
with  an  expostulation  to  the  Holy  One 
for  inflicting  such  judgment  on  Judah 
and  for  using  a  nation  to  inflict  them 
less  righteous,  as  the  prophet  thinks, 
than  themselves. 

In  chapter  2  he  awaits  God's  answer 
to  this  expostulation  (verse  i),  and  re- 
ceives it  (verses  2-4).  This  is  encour- 
aging. "The  vision  shall  surely  come 
and  the  just  shall  live  by  faith  and  wait 
for  it."  The  continuation  of  the  chap- 
ter is  a  prediction  of  the  judgments  that 
shall  fall  on  the  Babylonians  for  their 
cruelty  and  idolatry. 

"The  prophet,  hearing  these  promises 


286 


HABAKKUK-ZEPHANIAH 


and  threatenings,  concludes  his  book 
with  a  song,  of  praise  and  prayer  (chap- 
ter 3).  He  celebrates  past  displays  of 
the  power  and  grace  of  Jehovah,  suppli- 
cates God  for  the  speedy  deliverance  of 
His  people  and  closes  by  expressing  a 
confidence  in  God  which  no  change  can 
destroy." — Angus. 

Attention  is  called  to  the  words  in 
chapter  2,  verse  3,  which  the  writer  of 
Hebrews,  according  to  the  law  of  double 
reference,  applies  to  the  second  coming 
of  Christ  (Hebrews  10:37,  38). 

In  the  same  manner  notice  verse  4  of 
the  same  chapter,  "The  just  shall  live  by 


faith,"  and  the  application  of  it  in  Ro- 
mans 1:17;    5:1  and  Galatians  3  :  24. 
Questions. 

1.  What  are  the  terms  of  the  indict- 
ment against  Judah,  i  :  1-4? 

2.  What  features  of  the  military  pow- 
er of  Babylon  are  noted  1:8? 

3.  How  would  you  interpret  2:1? 

4.  Have  you  identified  the  New  Testa- 
ment reference  in  this  lesson? 

5.  What  are  the  terms  of  indictment 
against  Babylon,  2:5-19? 

6.  Memorize  3:17,  18. 


ZEPHANIAH 


[This  lesson  with  the  exception  of 
the  questions  is  taken  from  "Synthetic 
Bible  Studies."] 

Little  is  known  of  the  personal  history 
of  Zephaniah  beyond  the  two  facts  in 
the  first  verse  of  his  prophecy,  the  first 
bearing  on  his  ancestry  and  the  second 
on  the  period  of  his  ministry.  About 
fifty  years  have  elapsed  since  Nahum, 
and  Hezekiah  has  been  succeeded  by 
three  of  his  descendants  (see  2  Kings, 
chapters  20,  21).  Manasseh  and  Arnon 
were  idolatrous  and  wicked,  but  Josiah 
now  upon  the  throne,  is  righteous  and 
God-fearing.  The  story  of  his  reign  is 
in  the  succeeding  chapters  of  2  Kings 
and  should  be  read  preparatory  to  Zeph- 
aniah, who  prophesied  in  the  earlier 
part  of  his  reign  and  assisted  him  in  his 
efforts  to  restore  the  worship  of  the  true 
God.     To  quote  Angus  : 

"The  first  chapter  contains  a  denun- 
ciation of  vengeance  against  Judah  and 
those  who  practiced  idolatrous  rites ; 
Baal,  his  black-robed  priests  (Chema- 
rims),  and  Malcham  (Moloch),  being 
condemned  (1-2:3).  The  second  chap- 
ter predicts  the  judgments  about  to  fall 
on  the  Philistines,  those  especially  of 
the  sea-coasts  (Cherethites),  the  Moab- 
ites.  Ammonites,  and  Ethiopians,  and 
describes  the  desolation  of  Nineveh. 

"In  the  third  chapter,  the  prophet  ar- 
raigns Jerusalem,  but  concludes  with 
promises  of  her  restoration  in  the  latter 
day  (3  :  i-7.  8-20). 

"Coincidence  of  expression  between 
Isaiah  and  Zephaniah  are  frequent,  and 
still  more  between  Zephaniah  and  Jere- 
miah. It  may  be  added  that  the  predic- 
tions of  Jeremiah  complete  the  view 
here  given  of  the  devastation  to  be  ef- 
fected by  Chaldea  in  Philistia  and  Ju- 
dah." 


In  verse  8,  observe  the  agreement 
with  Joel  concerning  the  gathering  of 
the  Gentile  nations  to  judgment  at  the 
end  of  the  ^resent  age.  In  verse  9, 
we  see  these  nations,  or  the  spared  and 
sifted  remnant  of  them,  converted  to 
God  and  serving  Him  with  a  ready  will. 
In  verse  10  they  are  bringing  the  sons 
of  Israel  back  to  their  own  land,  the 
second  gathering  of  them  as  explained 
in  Isaiah.  In  verses  11  to  18,  the 
cleansed,  rejoicing,  nation  of  Israel  ap- 
pears, dwelling  in  their  own  land.  In 
verses  19,  20,  we  find  the  restored  peo- 
ple a  blessing  in  the  whole  earth  as 
foretold  in  the  original  promise  to 
Abraham,  and  in  the  millennial  psalms. 
Verse  17  will  repay  careful  meditation. 
The  old  marriage  covenant  between  Je- 
hovah and  Israel  is  there  depicted  as 
gloriously  restored  (Is.  62  :  5  ;  Hos.  2  : 
19)  :  the  husband  is  rejoicing  in  His 
wife,  resting  in  His  love  and  joying  over 
her  with  singing.  "Rest"  is  translated 
in  the  margin  "be  silent,"  and  this  si- 
lence of  Jehovah  towards  His  people  is 
no  longer  the  silence  arising  from  for- 
bearance in  order  to  punish  at  last 
(Psalm  50:21),  but  because  He  has 
nothing  more  to  reprehend. 

Questions. 

1.  Have  you  reviewed  2  Kings  20  and 
21  ? 

2.  In  whose  reign  did  this  prophet 
r'roohesy? 

3.  Name  the  nations  denounced  in 
Chapters  2  and  3. 

4.  How  would  you  interpret  3  :  8-20 
in  detail? 

5.  How  would  you  interpret  3:17 
especially? 


Hag.  l-Zech.  8        HAGGAI-ZECHARIAH 


287 


HAGGAI 


This  is  the  first  of  the  post-Babylon- 
ian prophets — those  who  prophesied 
after  the  return  from  the  seventy  years' 
captivity.  To  be  interested  in  this  book 
therefore,  one  needs  to  read  Ezra 
afresh,  particularly  chapters  4  and  .5, 
for  the  mission  of  Haggai  was  to  stir 
up  the  people  of  that  time  to  rebuild  the 
temple. 

What  excuse  did  the  people  make  for 
not  engaging  in  the  work  (2)  ?  What 
showed  their  selfishness  (4)  ?  What 
showed  their  moral  blindness  (6)? 
What  remedy  for  the  material  condi- 
tions indicated  does  God  propose  (7)  ? 
How  is  the  divine  judgment  upon  their 
neglect  extended  in  verses  (9-1 1)? 
What  is  the  result  of  the  prophet's  in- 
dictment against  them  (12),  and  its  ef- 
fect in  heaven  (13)  ?  How  shall  we  ex- 
plain this  result  from  the  spiritual  point 
of  view  (14)  ?  How  much  time  is  cov- 
ered by  the  events  of  this  chapter  (com- 
pare first  and  last  verses)  ? 

Note  the  date  of  the  second  message 
beginning  chapter  2,  and  compare  Ezra 
3  :  8-13.  Some  were  discouraged  be- 
cause of  their  weakness  and  poverty, 
and  felt  that  the  temple  could  never  be 
completed,  and  that  in  any  event  it 
would  be  outclassed  by  that  of  Solomon 
(3).  How  does  God  inspire  them  (4, 
5)  ?  Verses  6-10  are  messianic,  in 
which  the  first  and  second  advents  of 
our  Lord  are  blended.  The  "shaking  of 
the  nations"  seems  future.  "The  desire 
of  all  nations"  is  taken  as  a  personal 
designation  of  Christ,  and  yet  the  Re- 
vised Version  renders  it  "the  desirable 
things  of  all  nations"  which  has  a  mil- 
lennial flavor.  Verse  9  is  usually  con- 
sidered fulfilled  by  Christ's  presence  in 
this  second  temple. 

Note  the  date  of  the  third  message 
(2:10).  For  the  Levitical  bearing  of 
11-13,  compare  the  marginal  references, 
Leviticus  10  :  10,  11  ;  Deuteronomy  33  : 
10;     Numbers    19:11;     Malachi    2:7, 


etc.  Moral  cleanness  was  not  communi- 
cated by  contact,  but  the  same  was  not 
true  of  uncleanness,  Israel  was  un- 
clean in  the  spiritual  sense,  and  all  that 
they  did  in  the  way  of  divine  service 
was  correspondingly  so  (14),  but  in  God 
was  their  help  as  the  following  verses 
prove. 

God  did  not  wait  until  the  outcome 
of  their  labors  testified  to  their  change 
of  heart,  but  from  the  day  of  that  change 
His  blessing  began  to  be  visited  upon 
them  (19).  Previously,  as  the  result  of 
their  disobedience,  they  reaped  but  ten 
measures  of  grain  where  they  expected 
twenty,  and  twenty  vessels  of  the  fruit 
of  the  vine  where  they  expected  fifty ; 
they  had  experienced  blasting,  and  mil- 
dew and  hail.  But  now  all  this  would  be 
changed,  and  the  harvest  plenteous. 
Let  them  take  it  by  faith  before  the  seed 
was  in  the  barn,  or  the  blossoms  had 
come  upon  the  trees  (19). 

Note  the  date  of  the  fourth  message 
(2  :  20).  This  is  in  the  future,  and  re- 
calls the  forthcoming  judgments  on  the 
Gentile  nations  of  which  the  pre-exilic 
prophets  have  spoken.  The  period  re- 
ferred to  is  the  end  time.  There  are 
those  who  regard  verse  23  as  a  prophecy 
of  Christ  of  whom  Zerubbabel  is  the 
type,  though  others  take  the  words  liter- 
ally as  foreshadowing  the  resurrection 
of  the  governor  himself. 

Questions. 

1.  To  what  period  does  Haggai  be- 
long? 

2.  With  what  historical  book  is  this 
contemporaneous  ? 

3.  Have  you  re-read  that  book? 

4.  What  was  Haggai's  mission? 

5.  How  many  of  the  questions  on 
chapter  i  were  you  able  to  answer? 

6.  How  would  you  explain  the  pur- 
pose of  the   second  message? 

7.  To  what  period  does  the  fourth 
message  point? 


ZECHARIAH 


THE  PEOPHET'S  OWN  TIME 

Chapters  1-8 

Zechariah,  like  Haggai,  had  a  two- 
fold mission,  to  strengthen  the  hands  oi 
Israel  for  the  rebuilding  of  the  temple, 
and  to  quicken  their  hope  as  the  earlier 
prophets  had  done,  by  painting  in  glow- 


ing colors  the  coming  time  of  triumph 
over  every  foe. 

This  mission  is  set  before  us  in  a 
two-fold  division  of  the  book.  Chapters 
1-8  give  us  a  series  of  prophetic  visions 
bearing  primarily,  upon  the  prophet's 
own  time,  while  chapters  9-14  deal 
chiefly  with   the  events  culminating  at 


288 


ZECHARIAH 


Chs.  1-3 


the  end  of  the  age  and  the  opening  of 
the  millennium. 

Part  one,  after  the  introduction,  chap- 
ter  i:   7-6:8;  might  be  outlined  thus: 

1.  ITie  prophetic  visions,  1-6. 

The  man  among  the  myrtle  trees. 
The  four  horns. 
The  four  smiths. 
The  measuring  line. 
The  high  priest  in  the  temple. 
•The  golden  candlestick. 
The  flying  roll. 
The  woman  in  the  ephah. 
The  four  chariots. 

2.  The  symbolic  crowning  of  the  high 
priest,  6  :8-is. 

.•?.  The  instruction  about  fasting,  7-8. 

The  First  Four  Visions,  1-2. 

To  understand  the  first  vision  isthe 
key  to  the  rest.  When  was  it  received 
by  the  prophet?  Chapter  1:7-  De- 
scribe what  he  saw  (8).  Observe  that 
two  persons  are  referred  to,  the  man 
upon  the  red  horse,  and  the  angel  that 
talked  with  Zechariah,  sometimes  call- 
ed "interpreting  angel."  The  man  on 
the  horse  seems  afterward  identified 
with  "the  angel  of  the  Lord,"  verses  11, 
12,  one  of  the  Old  I'estament  names  for 
Christ.  It  is  presumable  that  the  other 
horses  had  angelic  riders  also.  Who  are 
these  described  to  be  (10)?  What  re- 
port gave  they  of  the  earth  (n)? 
Prosperity  and  peace  seem  to  have  been 
characteristic,  of  all  the  peoples,  while 
Jerusalem  was  distressed,  the  temple  un- 
finished, and  the  remnant  of  the  Jews 
there  persecuted  by  enemies.  Who  now 
intercedes  on  behalf  of  Jerusalem  and 
Judah  (12)?  Is  the  answer  of  Jehovah 
encouraging  or  the  opposite  (13)  ?  What 
was  His  answer  in  detail  (14-17)  ?  Was 
the  peace  and  prosperity  of  the  Gentile 
nations  an  evidence  of  the  divine  bless- 
ing upon  them  (15)  ?  Jehovah  had  used 
them  to  discipline  His  people,  but  what 
shows  their  selfish  and  wicked  intent  in 
the  premises  ("same  verse)  ?  What  does 
Jehovah  promise  shall  be  accomplished 
by  the  little  remnant  at  this  time  (16)  ? 
What  of  the  future  (17)  ?  This  was  ful- 
filled in  the  history  of  God's  people  at 
the  time,  in  a  measure  at  least.  The 
temnle  was  built,  the  cities  restored,  and 
Jerusalem  and  Judah  comforted.  And 
yet  there  is  to  be  grander  fulfilment  in 
the  days  to  come. 

The  two  following  visions,  if  we  call 
them  two — the  four  horns  and  four 
smiths  (Revised  Version),  are  closely 
connected  with  the  one  just  considered. 
The  four  horns  are  the  four  world- 
■"owers  (Babylonian,  Persian,  Greek  and 
Roman)  who  scatter  Israel,  but  the  four 
smiths  are  four  corresponding  powers 
of  some  sort,  not  necessarily  nations, 
which  shall  overcome  them  at  the  last 


and  bring  deliverance.  We  are  almost 
necessarily  shut  up  to  the  conclusion 
that  this  prophecy  extends  to  the  latter 
days  bv  its  reference  to  the  whole  of  the 
four  powers. 

The  next  vision,  that  of  the  measuring 
line,  presents  no  serious  difficulty.  Its 
significance  explained  (chapter  2  :  4,  5), 
is  the  same  practically  as  that  of  the 
man  among  the  myrtles.  However  it 
ma-  have  had  an  approximate  fulfilment 
in  the  prophet's  own  time,  verses  10-13 
indicate  that  it  looks  toward  the  future, 
v/hat  declaration  in  those  verses  seem 
to  prove  that  ? 

The  High  Priest  and  Satan,  3. 

To  understand  the  meaning  of  the 
vision  now  reached,  keep  in  mind  that  a 
cause  of  dejection  of  the  Jews  was  their 
consciousness  of  past  sin.  They  felt 
that  God  had  forsaken  them,  and  that 
their  present  calamities  were  the  result. 
We  see  herein,  a  parallel  to  the  spiritual 
condition  of  a  true  believer  in  our  own 
day,  whom  Satan  torments  with  the  be- 
lief that  he  cannot  be  saved  on  account 
of  his  many  sins.  This  is  now  set  be- 
fore us  in  symbol,  only  there  is  a  nation 
in  the  case  here,  and  not  an  individual, 
for  Toshua  the  high  priest  represented 
Israel. 

Where  is  the  high  priest  seen  to  be 
(3:1')?  It  is  thought  that  he  was  rep- 
resented as  in  the  holy  place  ministering 
at  the  altar.  Who  is  seen  with  him,  and 
for  what  malign  purpose?  We  have 
here  in  symbol,  Satan's  temptation  of 
the  saint  to  doubt  God's  power  to  for- 
give and  save.  How  is  this  goodness 
and  power  shown,  in  the  next  verse? 
On  what  ground  is  Jerusalem  to  be 
saved,  on  that  of  merit  or  of  the  divine 
choice?  What  does  verse  3  teach  as  to 
the  truth  of  Satan's  insinuation  against 
Israel  as  represented  by  the  high  priest  ? 
Does  the  imagery  indicate  the  holiness 
or  sinfulness  of  the  people.  Yet  how  is 
divine  grace  illustrated  in  the  next  com- 
mand of  Jehovah  (4)  ?  What  did  the 
removal  of  his  filthy  garments  signify? 
What  did  the  changed  raiment  signify? 
Compare  Romans  3  :  22.  What  next  was 
done  (5)  ?  By  this  act  the  clothing  of 
the  high  priest  was  completed  and  he 
was  fitted  for  his  official  service.  Who 
is  represented  as  "standing  by"  all  this 
time  as  if  interceding  for  Joshua  (and 
through  him  for  the  nation),  and  to  see 
that  these  commands  were  carried  out 
and  these  benefits  conferred  ?  With 
whom  have  we  identified  "the  Angel  of 
the  Lord"  ?  What  charge  is  now  laid 
upon  Joshua,  and  what  privilege  is  con- 
nected with  it  (7)  ? 

Questions. 

I.  Name  the  two-fold  mission  of  this 
prophet. 


Chs.  4-6 


ZECHARIAH 


289 


2.  Name  the  nine  prophetic  visions 
of   Part   I. 

3.  Give  some  reasons  showing  the 
application  of  these  visions  in  the  fu- 
ture. 

4.  What  leads  to  that  conclusion  in 
the  case  of  the  four  horns  and  the 
four  smiths? 

5.  What  is  necessary  to  understand 
the  vision  of  chapter  3  ? 

THE  PEOPHET'S  OWN  TIME— 

Continued 

Chapters  4-8 

The  Golden  Candlestick,  4. 

The  candlestick  was  a  copy  of  that  in 
the  early  tabernacle,  but  with  what  dif- 
ference (verse  2)  ?  From  what  source 
was  its  oil  supplied  (3)  ?  What  did  this 
supply  of  oil  from  the  trees  symbolize 
(6)  ?  The  candlestick  itself  may  repre- 
sent the  temple  which  the  Jews  were 
now  essaying  to  build,  or  for  that  mat- 
ter, the  Jewish  nation  as  a  whole  which 
was  now  sought  to  be  re-established  and 
become  a  light  in  the  world.  The  diffi- 
culties in  the  way  of  accomplishing  these 
things  seemed  insuperable,  if  the 
strength  of  man  on'.y  should  be  consid- 
ered, but  God  would  interpose,  and  His 
Spirit  do  what  human  agencies  could 
not  do.  How  is  this  difficulty  and  its 
removal  figuratively  expressed  (7)  ? 
How  is  the  figure  explained  (8-10)  ?  On 
what  point  did  the  prophet  desire  fur- 
ther light  (12)?  What  reply  was  made 
to  him  (14)  ?  By  these  "two  anointed 
ones"  is  understood  Zerubbabel  and 
Joshua,  the  leaders  of  Israel  at  this  time 
on  whom,  and  through  whom  the  Holy 
Spirit  woud  be  poured  out  for  the  suc- 
cessful termination  of  the  work. 

It  is  proper  to  use  this  svmbol  as  ap- 
pying  to  the  church  of  tne  present  day 
in  its  testimony  and  work ;  in  which 
case  the  "two  anointed  ones"  may  repre- 
sent any  who  "filled  with  the  Spirit" 
are  executing  the  Lord's  will  in  power. 
At  the  same  time  the  whole  thing  ap- 
plies primarily  to  Israel,  not  only  in  the 
time  of  Zechariah,  but  in  the  last  times 
when  through  the  blessing  of  the  Spirit, 
she  shall  be  restored,  and  become  a  re- 
joicing in  the  earth.  It  is  proper  to  add 
that  the  deeper  meaning  of  verse  14  is 
probably  Christ  Himself.  "The  Priest 
upon  His  throne,"  whiO  will  supply  Israel 
as  He  now  supplies  the  church  with  His 
Holy  Spirit! 

The  Flying  Roll  and  the  Ephah,  5. 

The  two  visions  in  chapter  s  are  mys- 
terious and  like  the  four  chariots  in 
chapter  6,  seem  to  express  the  idea  of 
judgment.  Ihat  the  "flying  roll"  has 
that  significance  would  seem  plain  by  a 
comparison  with  Ezekiel  2:  g,   10,  and 


Revelation,  chapters  5  and  10,  where 
similar  figures  have  such  meaning.  We 
have  seen  that  judgment  is  coming  upon 
the  Gentile  nations,  and  that  Israel  also 
is  to  be  purified  before  she  is  finally 
restored,  and  it  may  be  that  to  both  the 
present  vision  applies. 

What  is  now  seen  (6)  ?  An  ephah 
or  measure  is  an  emblem  of  trade  or 
commerce.  What  was  seen  sitting  in 
the  ephah  ?  What  is  the  woman  said  to 
symbolize  (8)  ?  The  whole  figure  then 
represents  wickedness  in  commerce. 
What  is  done  with  the  ephah  and 
whither  is  it  carried?  The  land  of 
Shinar  suggests  Babylon  again,  of  whose 
revival  in  the  latter  days  mention  has 
been  made.  Every  one  knows  that  com- 
mercialism is  prominent  in  Revelation 
18  as  the  climax  of  ungodliness.  Read 
that  chapter  in  connection  with  Habak- 
kuk  2:12,  and  James  5.  Babylon  is 
real,  and  the  woman  the  commercial 
spirit  that  will  reign  there  at  the  end. 
The  spirit  of  self  that  prevailed  in  the 
Babylon  of  Genesis  11,  will  build  up  and 
prevail  in  the  Babylon  of  Revelation  18. 
The  description  of  the  Babylon  of  Nebu- 
chadnezzar's day  will  fit  the  one  to 
come.  It  will  be  the  city  of  "the  prince 
•of  this  world,"  the  seat  of  the  Anti- 
christ. It  is  noticeable  that  certain 
prophecies  concerning  Babylon  in  Isa- 
iah and  Jeremiah  have  not  yet  been  ful- 
filled, while  these  prophecies  are  closely 
identified  with  those  in  Revelation  17 
and  18.  The  drift  in  our  day  is  in  the 
direction  of  a  commercial  center  in  the 
East. 

The  ninth  and  closing  vision,  chapter 
6 :  1-8,  furnishes  another  spectacle  of 
judgment  on  the  nations  and  the  quiet- 
ing lof  the  divine  Spirit  with  the  result. 

Crowning  o£  the  High  Priest.     6. 

The  prophet  is  now  called  upon  to  do 
something  in  the  nature  of  an  object 
lesson  to  symbolize  that  great  future 
event  which  will  follow  the  judgments 
referred  to,  viz  :  the  manifested  reign 
of  Christ  over  the  millennial  earth. 
Who  have  now  come  from  Babylon  on 
an  embassage  do)  ?  Whose  guests  are 
they  (same  verse)  ?  What  articles  do 
they  seem  to  have  brought  as  gifts  for 
the  temple  (11)?  What  is  the  prophet 
to  do  with  some  of  this  silver  and  gold? 
What  is  he  to  say  in  connection  with 
this  transaction  (12-13)?  What  then 
shall  be  done  with  the  crowns,  and  why 
(14-15)? 

That  this  transaction  is  symbolic  is 
plain  from  two  or  three  points  of  view. 
In  the  first  place,  the  royal  crown  did 
not  belong  to  the  high  priest  or  any  son 
of  Levi,  but  to  the  tribe  of  Judah  in  the 
line  of  David.  In  the  second  place, 
there  is  the  expression  "Behold  the  Maa 


290 


ZECHARIAH 


Chs.  9-10 


•whose  name  is  the  Branch  !"  To  whom 
does  that  name  belong?  In  the  third 
place,  we  have  the  declaration,  "He 
shall  build  the  temple  of  the  Lord."  To 
wnom  in  the  fullest  sense  can  this  ap- 
ply, save  Christ?  And  then,  "He  shall 
bear  the  glory,'  and  "He  shall  be  a 
priest  upon  His  throne."  Of  none  other 
than  Christ  has  this  ever  been  predict- 
ed. He  only  is  the  priestly  King.  Com- 
pare Psalm  no,  and  Hebrews  7.  What 
language  in  verse  15  bears  a  possible 
reference  to  the  Gentiles  in  that  day? 
On  what  condition  is  all  this  to  be  ful- 
filled (same  verse)  ? 

We  pass  over  particular  considera- 
tion of  the  two  next  chapters,  which  are 
in  a  sense  parenthetical,  although  in  ac- 
cord with  the  whole  book.  Men  of 
Babylon  sent  messengers  to  Jerusalem  to 
inquire  on  the  subject  of  ritual  or  cere- 
monial fasting.  Had  their  fasting  hith- 
erto been  acceptable  to  God  and  were 
they  to  continue  it  in  the  new  regime? 
They  are  shown  what  a  hypocritical 
thing  that  service  had  been  hitherto ; 
how  it  was  such  formalism  and  hypoc- 
risy which  had  brought  punishment 
upon  their  fathers  :  how  that  the  fast- 
ing Jehovah  desired  was  of  a  different 
nature,  and  finally,  that  in  the  blessed 
time  coming  feasting  will  take  the  place 
of  fasting.  These  hints,  will  enable  the 
reader  to  reach  a  fair  understanding  of 
the  chapters  in  their  present  connec» 
tion. 

Questions. 

1.  What  may  the  golden  candlestick 
typify  ? 

2.  How  might  the  reference  to  "the 
two  anointed  ones"  be  applied? 

3.  What  about  the  flying  roll  and 
ephah  ? 

4.  What  shows  the  crowning  of  the 
high  priest  to  be  symbolical? 

5.  Give  briefly  the  substance  of  chap- 
ters 7  and  8. 

END  OF  THE  AGE  AND  THE 
OPENING  OF  THE  MILLEN- 
NIUM 

Chapters  9-14 

It  was  stated  that  the  first  part  of  the 
book,  chapters  1-8,  referred  chiefly, 
though  not  entirely,  to  the  prophet's  own 
time.  The  basis  of  all  the  prophecies  in 
that  part  had  a  historical  relation  to  the 
period  then  present.  They  were  utter- 
ed, to  encourage  the  people  in  rebuild- 
ing the  temple.  And  yet  there  is  not 
one  of  them  that  did  not  take  cogni 
zance  of  the  far  future.  The  discourses 
of  this,  the  second  part,  deal  almost  en- 
tirely with  the  future. 

It  will  aid  in  the  understanding  of 
these  chapters  if  we  recall  a  few  his- 


torical facts.  At  the  date  of  this  book 
the  Medo-Persian  was  the  world-power 
to  which  the  Jews  were  subject. 

It  was  followed  by  the  Greeks,  and 
the  Greeks  by  the  Romans.  During  the 
Roman  regime  our  Lord  was  crucified 
and  Jerusalem  destroyed.  The  present 
(i.  e.  our  own  time),  is  an  ihterregnum 
so  far  as  Jewish  national  history  is 
concerned,  which  will  continue  till  Is- 
rael is  once  more  in  Jerusalem,  in  cove- 
nant with  Antichrist  and  about  to  pass 
through  the  tribulation  prior  to  her  final 
deliverance  and  blessing.  Here  are 
three  periods  in  Jewish  history  which 
we  may  call,  the  Grecian,  the  Roman 
and  the  final  periods.  Zechariah,  it  is 
believed,  treats  of  each  of  these  in  the 
chapters   following. 

I.  The  Grecian  Period,  9-10. 

You  will  recall  from  Daniel  that  this 
period  begins  with  Alexander  the  Great, 
the  notable  horn  between  the  eyes  of 
the  he-goat.  When  he  crossed  from 
Greece  into  Asia  he  swept  down  the 
Phoenician  and  Palestinian  coast  of  the 
Mediterranean,  besieging  and  capturing 
Damascus,  Sidon,  Tyre,  Gaza  and  other 
cities  in  the  south  Philistine  country. 
But  he  passed  by  Jerusalem  more  than 
once  without  doing  it  harm.  The  Jew- 
ish historian  Josephus  explains  this  by 
a  dream  the  great  monarch  had,  and 
■which  was  fulfilled  by  the  appearance  to 
him  at  Jerusalem  of  the  high  priest  and 
his  train.  However  this  may  be,  the 
opening  verses  of  chapter  9  give  us  the 
prophetic  outline  of  his  career  at  this 
time.  Read  verses  1-7.  For  the  deliv- 
erance of  Jerusalem  which  occurred, 
read  verse  8. 

But  now  we  come  to  a  further  illus- 
tration of  the  law  of  double  reference, 
for  the  verse  which  speaks  of  the  deliv- 
erance of  Jerusalem  from  Alexander, 
speaks  evidently  of  another  deliverance 
which  can  only  find  fulfillment  in  the 
latter  times.  What  shows  that  this  de- 
liverance, thus  foreshadowed,  is  con- 
nected with  the  coming  of  Christ  (9)  ? 
When  were  these  words  fulfilled  at  least 
in  part?  (Matthew  21:5).  What 
shows  that  their  complete  fulfillment  is 
reserved  for  the  latter  times,  or  Christ's 
second  coming  (lo-ii)? 

Verses  13-17  are  obscure,  but  thought 
to  refer  to  the  period  of  the  Maccabees 
who  delivered  their  people  for  a  while 
from  the  yoke  of  the  tyrant  Antiochus 
Epiphanes  B.  C.  170,  or  thereabouts, 
while  the  Grecians  represented  by  him 
were  still  in  power.  However  this  may 
be,  it  is  evident  from  what  follows  that, 
as  in  so  many  other  instances,  this  de- 
liverance foreshadowed  a  greater  and 
final  one  to  come. 


Zech.  11-Mal.  1     ZECHAEIAH-MALACHI 


291 


The  Roman  Period,  ii. 

Greek  supremacy  is  at  an  end,  and  we 
have  reached  the  Roman  period  culmi- 
nating in  the  rejection  by  the  Jews  of 
the  Son  of  God.  The  eleventh  chapter 
opens  with  a  scene  of  judgment  (verses 
1-6).  Then  follows  the  cause  of  it 
(verses  7-14).  In  verse  4  the  prophet 
is  commanded  to  do  a  symbolic  act,  and 
in  verse  7  he  is  in  the  performance  of 
it.  What  was  this  act?  There  will  be 
little  doubt  after  reading  the  context, 
that  in  this  act  he  is  the  type  of  the 
Good  Shepherd,  Jesus  Christ.  Com- 
pare Matthew  9  :  36,  and  John  10.  What 
does  the  Shepherd  carry  with  Him  to 
guide  and  protect  His  flock  ?  -There  is 
difficulty  in  the  meaning  of  these  staves 
unless  we  adopt  that  hinted  at  in  verses 
10  and  14,  where  "Beauty"  seems  to  re- 
fer to  the  divine  covenant,  and  "Bands" 
to  the  union  between  the  ten  tribes  and 
the  two. 

Who  are  "cut  off"  in  verse  8  ?  It  is 
supposed  that  these  "three  shepherds" 
"stand  for  the  three  classes  of  rulers 
that  governed  Israel,"  priests,  prophets 
and  lawyers,  Jeremiah  2 :  8,  Matthew 
16:21.  Our  Lord  pronounced  woes 
against  them  (Matthew  23),  and  when 
the  city  was  destroyed  their  rule  came 
to  an  end.  What  portion  of  the  flock 
paid  attention  to  and  were  fed  by  the 
shepherd  (11)?  Compare  Matthew  5; 
3,  11:25;  I  Corinthians  1:26-29. 
How  does  verse  12  point  to  the  rejection 
of  the  Shepherd  by  the  flock?  What  is 
foreshadowed  in  the  next  verse  ?  Who 
is  the  prophet  commanded  to  imperson- 
ate (15)  ?  What  person  yet  to  come 
will  answer  the  description  in  verses  16 
and  17?  Can  this  be  any  other  ulti- 
mately than  the  Antichrist?  Read  John 
5:43- 
The  Final  Period,  12-14. 

The  prophecies  in  this  section  of  the 
book  are  to  be  fulfilled  at  the  end 
period  frequently  referred  to.  It  is  the 
time  when  Israel  is  once  more  in  Jeru- 
salem in  the  national  sense,  though  at 
first  in  an  uncoverted  condition. 


We  saw  in  Daniel  that  the  Antichrist 
would  at  this  time  enter  into  covenant 
with  Israel,  and  afterwards  (in  the  mid- 
dle of  the  last  seven  years),  break  that 
covenant.  Then  "the  time  of  Jacob's 
trouble"  begins,  the  nature  of  which 
will  in  part  be  the  combination  of  the 
Gentile  nations,  i.  e.,  the  Roman  world, 
against  it.  Antichrist  will  be  at  the 
head  of  this  combination  if  we  may 
judge  from  a  comparison  of  Daniel  with 
Revelation.  It  is  at  this  point,  when 
the  nations  are  besieging  the  Holy  City, 
that  the  "burden  of  the  Word  of  the 
LORD"  begins  (12:  i,  2). 

We  can  not  outline  these  chapters  in 
detail,  nor  is  it  necessary  for  those  who 
have  persued  the  earlier  prophets  in 
connection  with  these  lessons.  A  hint 
here  and  there  will  suffice.  For  exam- 
ple, in  this  siege  Jerusalem  will  for  the 
first  time  be  victorious  (12:2,  3)  ;  the 
victory,  however,  will  be  of  a  super- 
natural character  (4-8,  R.  V.)  ;  the  con- 
version of  the  nation  will  accompany  it 
(10),  also  13  :  I,  and  it  will  take  place 
coincident  with  the  great  tribulation 
(13  :  8,  9,  14:  1-3)  ;  Christ  shall  appear 
to  them  (14:4)  ;  the  earth  will  rejoice 
(9)  ;  and  especially  Judah  and  Jerusa- 
lem_  (10,  11)  ;  their  enemies  will  be 
punished,  and  the  millennium  will  have 
begun   (16,  and  the  following  verses). 

Questions. 

1.  With  what  period  chiefly,  does  this 
lesson  deal? 

2.  Name  the  world  powers  of  which 
these  chapters  treat. 

3.  Give  the  story  of  chapter  9:  1-8. 

4.  What  illustration  of  the  law  of 
double  reference  is  here  shown  ? 

5.  Who  is  suggested  as  a  type  of 
Christ  in  chapter  11  ? 

6.  For  whom  do  the  "three  shep- 
herds" stand? 

7.  To  what  time  do  chapters  12-14 
refer? 

_  8.  Give   an    outline    of   their   applica- 
tion. 

[This  lesson  with  the  exception  of  the 
questions  is  from  "Synthetic  Bible  Stu- 
dies."] 


MALACHI 


This  book  is  a  continuous  discourse, 
so  that,  properly  speaking,  there  are  no 
intervening  events.  The  prophet  is  a 
contemporary  of  Nehemiah,  following 
closely  Zechariah  and  Haggai.  The  evi- 
dence of  this  is  chiefly  internal  and  gath- 
ered from  two  facts:  (i)  That  the  sec- 
ond temple  was  evidently  in  existence 
at  the  time,  and  (2)  That  the  evils  con- 
demned by  Nehemiah  are  those  which 


he  also  condemns.  This  will  appear  as 
we  proceed,  but  compare  Malachi  i  :  7, 
8;  2:11-16;  3:8-10  with  the  last 
chapter  of  Nehemiah,  especially  verses 
10-14,  23-29. 

B'ollowing    an    outline    by    Willis    J. 
Beecher,  we  have  : 

The  Introduction,  i :  1-5. 

What  word  in  verse  i  indicates  that 


292 


MALACHI 


1:6-4:C 


the  message,  or  messages,  are  in  the  na- 
ture of  rebuke  rather  than  comfort? 
With  what  declaration  does  verse  3  be- 
gin ?  While  Jehovah  thus  declares 
Himself  towards  His  Israel,  how  do  they 
receive  it?  This  skeptical  insinuation 
in  the  interrogation,  "Wherein  hast  thou 
loved  us?"  is  a  peculiarity  of  the  book, 
and  shows  the  people  to  have  been  in  a 
bad  spiritual  frame,  calculated  to  give 
birth  to  the  practical  sins  enumerated 
later. 

Be  careful  not  to  read  a  wrong  mean- 
ing into  that  reference  to  Esau,  as 
though  God  caused  him  to  be  born  sim- 
ply to  have  an  object  on  which  He  might 
exercise  His  hate,  or  as  if  that  hate  con- 
demned the  individual  Esau  to  misery  in 
this  life  and  eternal  torment  beyond. 
The  hate  of  Esau  as  an  individual  is 
simply  set  over  against  the  choice  of 
Jacob  as  the  heir  to  the  promised  seed 
of  Abraham.  Esau  did  not  inherit  that 
promise,  the  blessing  to  the  world  did 
not  come  down  in  his  line,  but  that  of 
his  brother  Jacob,  and  yet  Esau  himself 
had  a  prosperous  life  ;  nor  are  we  driv- 
en to  the  conclusion  by  anything  the  Bi- 
ble says  that  he  was  eternally  lost. 
Moreover,  the  particular  reference  is 
not  so  much  to  Esau  as  a  man  as  to  the 
national  descendants  of  Esau,  the 
Edomites,  who  had  not  only  been  car- 
ried into  captivity  as  Israel  had  been, 
but  whose  efforts  to  rebuild  their  waste 
places  would  not  be  successful  as  in  the 
case  of  Israel,  because  the  divine  pur- 
poses of  grace  lay  in  another  direction. 

The  Second  Division,  1:6-3:4, 

consists  of  an  address  to  the  priests  and 
Levites,  more  especially  the  former,  in 
which  they  are  charged  with  three  kinds 
of  offenses.  The  first  is  neglect  of  their 
temple  duties,  see  chapter  i  :  6-2 :  9. 
The  character  of  the  offense  is  seen  in 
verses  7  and  8,  and  12  and  13  of  chapter 
I,  while  the  punishment  in  the  event  of 
impenitence  is  in  chapter  2:1-9.  The 
second  offense  concerns  unholy  mar- 
riages, verses  10-16  of  chapter  2.  It 
was  for  this  sin  as  well  as  the  preceding 
one  that  Jehovah  refused  to  accept  their 
offerings  (13,  14).  Notice  the  strong 
argument  against  divorce  found  in  verse 
15.  God  made  one  wife  for  one  man  at 
the  beginning  though  He  had  the  power 
to  make  more,  and  He  did  this  because 
of  the  godly  seed  He  desired.  The 
third  offense  is  that  of  skepticism,  and 
as  Beecher  calls  it,  a  bad  skepticism,  for 
there  is  a  species  of  doubt  which  de- 
serves compassionate  treatment  and 
which  cannot  be  called  evil  in  its  spirit 
and  motive.     That,  however,  is  hardly 


the  kind  of  doubt  now  under  considera- 
tion (See  chapter  2:  17).  This  division 
closes,  as  does  the  division  following, 
by  a  prediction  "concerning  a  day  in 
which  the  obedient  and  disobedient  shall 
be  differentiated  and  rewarded."  This 
"day"  we  have  often  recognized  as  th& 
"day  of  the  Lord"  still  in  the  future  both 
for  Israel  and  the  Gentile  nations  (3  :  i- 
4). 

Notice  the  partial  fulfillment  of  verse 
I  in  the  career  of  John  the  Baptist,  as 
indicated  in  the  words  and  context  of 
Matthew  11:10;  Mark  1:2;  Luke  i  : 
76.  But  the  concluding  verses  of  the 
prediction  show  that  a  complete  fulfill- 
ment must  be  ahead.  The  offering  of 
Judah  and  Jerusalem  has  not  yet  been 
so  purified  by  divine  judgments  as  to  be 
pleasant  unto  the  Lord  as  in  the  days  of 
old,  but  it  shall  yet  come  to  pass. 

The  Third  Division,  3:5-4:3, 

consists  of  an  address  to  the  people  as  a 
whole,  who  like  the  priests,  are  charged 
with  three  kinds  of  offenses.  The  first 
is  certain  public  wrongs  in  which  are 
grouped  false  swearing,  adultery,  op- 
pression and  injustice  (3  :  5-7).  The 
second  is  the  failure  to  support  the  tem- 
ple and  its  ministers  (3  :  8-12),  in  which 
case  notice  the  charge  of  divine  robbery, 
and  the  blessing  promised  to  faithful- 
ness in  tithes.  The  third  is  the  same 
kind  of  skepticism  as  with  the  priests 
(3:13-15)'  The  prediction  concluding 
this  section  covers  verses  3:16-4:3, 
and  is  more  comforting  in  character 
than  the  preceding  one. 
The  Fourth  Division,  4:4-6, 
is  a  grand  conclusion  in  which  the  great 
day  of  the  Lord  is  once  more  referred 
to,  and  Elijah  the  prophet  named  as  His 
forerunner.  We  learn  from  Matt.  1 1  : 
14,  Mark  9:11  and  Luke  1:17  that  John 
the  Baptist  is  to  be  considered  the  type 
of  this  forerunner,  but  that  Elijah  is  to 
come  again  to  this  earth  is  the  opinion 
of  many.  There  are  those  who  believe 
that  he  and  Moses  are  the  two  witnesses 
in  Revelation  11  that  shall  do  wonders 
in  Jerusalem  during  the  reign  of  the  An- 
tichrist. 

Questions. 

1.  What  is  the  peculiarity  of  this 
bock? 

2.  Give  the  proof  that  Malachi  is  con- 
temporary with  Nehemiah. 

3.  How  do  you  explain  God's  "hatred" 
of  Esau? 

4.  What  argument  against  divorce  is 
found  here? 

5.  How  do  some  interpret  the  predic- 
tion about  Elijah? 


Chs.  1-2 


MATTHEW 


293 


MATTHEW 


INTEODUCTOEY 

About  four  hundred  years  have 
elapsed  since  Malachi,  and  no  prophet 
has  arisen  in  Israel.  We  left  Israel  un- 
der the  dominion  of  the  Persians,  which 
was  soon  followed  by  the  Grecians  in- 
cluding the  Syrian  period  in  which  An- 
tiochus  Epiphanes  flourished,  and  the 
Maccabees,  about  one  hundred  and  fifty 
to  one  hundred  and  seventy  years  before 
Christ.  Then  came  the  Roman  period 
when  the  Messiah  appeared. 

At  the  outset,  remember  that  the  Old 
Testament  promised  an  earthly  King- 
dom to  Israel  when  the  Messiah  came, 
and  for  which  the  faithful  were  look- 
ing. Jesus  was  the  Messiah  though  they 
knew  Him  not,  and  He  had  come  to  set 
up  that  Kingdom.  Moreover,  from  the 
beginning  of  His  ministry  dov/n  to  a 
certain  point  to  be  named  later,  He  pro- 
ceeds on  the  assumption  that  the  King- 
dom has  come  if  the  nation  will  receive 
Him.  He  is  not  received,  but  rejected, 
whereupon  He  changes  the  character  of 
His  teaching.  He  then  begins  to  speak 
of  the  Church  instead  of  the  Kingdom, 
and  to  lay  plans,  humanly  speaking,  for 
the  formation  of  a  new  body  of  people 
altogether.  This  body  is  composed  of 
Gentiles  as  well  as  Jews,  who  sustain  a 
peculiar  relation  to  Him  while  the  King- 
dom is  in  abeyance,  and  indeed  forever- 
more. 

That  phrase,  "the  Kingdom  in  abey- 
ance," means  that  the  Kingdom  prom- 
ised in  the  Old  Testament  is  yet  to  be 
set  up  on  this  earth  in  Israel,  with  Jesus, 
the  Messiah,  at  its  head.  This  will  be 
when  Israel,  punished  and  reptentant, 
shall  receive  Him  by  faith  as  all  the 
prophets  have  spoken.  In  the  mean- 
time the  Church  comes  into  view,  with 
a  unique  origin,  history  and  destiny, 
concerning  which  the  New  Testament 
treats  almost  exclusively. 

The  Transition  Gospel. 

How  then  shall  we  place  Matthew's 
Gospel?  Can  we  do  better  than  to 
speak  of  it  as  covering  the  transition 
period,  i.  e.,  the  period  including  the  re- 
jection of  the  Kingdom  by  Israel  and  the 
coming  into  view  of  the  Church  after 
the  resurrection  of  our  Lord  ? 

Keep  in  mind  that  Matthew  is  writing 
for  the  Jewish  people,  and  is  seeking, 
under  the  inspiration  of  the  Holy  Spirit, 
to  present  Jesus  to  them  as  the  One  who 
fulfills  the  Old  Testament  features  of 
the  Messiah.     For  this  reason  the  first 


Gospel  is  sometimes  called  the  Gospel  of 
the  Kingdom,  because  more  than  any 
other,  it  dwells  upon  that  aspect  of  the 
truth. 

But  this  suggests  that  each  of  the 
Gospels  has  its  own  viewpoint  of  the 
history  and  work  of  the  Saviour,  to  ap- 
preciate which  is  important  in  the  study 
of  that  Gospel.  In  the  Old  Testament 
the  Coming  One  is  alluded  to  in  differ- 
ent ways,  but  they  have  been  reduced  to 
four,  as  for  example :  He  is  the  King  of 
Israel,  He  is  the  Servant  of  Jehovah, 
He  is  the  Son  of  Man,  and  He  is  the 
Son  of  God.  This  classification  reap- 
pears in  the  Gospels,  and  as  we  shall  see, 
Matthew  reveals  Him  in  the  first  par- 
ticular,  Mark  in  the  second,  Luke  in  the 
third  and  John  in  the  fourth. 

Questions. 

1.  How  long  an  interim  has  taken 
place  since  Malachi? 

2.  Give  an  outline  history  of  Israel 
during  this  period. 

3.  How  does  the  Messiah  change  His 
teaching  at  a  certain  point,  and  why? 

4.  What  is  meant  by  "the  Kingdom  in 
abeyance" ? 

5.  What  period  does  Matthew's  Gos- 
pel cover? 

6.  For  what  class  of  people  is  he  writ- 
ing? 

7.  What  is  this  Gospel  called,  and 
why? 

8.  How  may  the  other  Gospels  be 
classified? 

THE  ADVENT  OF  OUE  LOED 

Chapters  1-2 

In  this  lesson  there  are  four  divisions. 
The  Genealogical  Table,    i  :  1-17. 
llie  Announcement  to  Joseph,  i  :  18- 

25- 

The  Flight  into  Egypt,  2:  1-18. 

The  Return,  to  Nazareth,  2  :  19-23. 

I.  We  learned  the  value  of  genea- 
logical tables  to  Israel  in  the  Old  Testa- 
ment. This  value  applied  to  the  separa- 
tion into  families  and  tribes  with  refer- 
ence to  the  possession  of  Canaan  ;  but 
it  had  a  peculiar  application  to  the  Mes- 
siah also.  He  must  come  in  the  line  of 
Abraham  through  David  (v.  i),  and  no 
Israelite  could  be  interested  in  one 
claiming  to  be  He  of  whom  this  was  not 
true.  _  That  Matthew  should  lay  stress 
on  this,  and  give  the  "generation"  in  de- 
tail is  one  evidence  that  his  Gospel  was 
addressed  to  Israel  rather  than  the  Gen- 
tiles.    Neither  Mark  nor  John  gives  a 


294 


MATTHEW 


genealogy,  and  Luke's  table  (3:23-38), 
written  for  the  Gentile,  is  a  diflFerent 
one,  and  for  a  special  reason  does  not 
•Dause  at  Abraham,  but  extends  back  to 
God,  through  Adam. 

Reference  will  be  made  to  Matthew's 
table  again  when  we  reach  Luke's  Gos- 
pel, but  verse  16  is  important,  showing 
that  "Joseph  the  husband  of  Mary"  was 
legal  heir  to  the  throne  of  David,  for 
the  genealogical  table  following  David's 
time  is  that  of  the  kings.  And  also 
that  although  "the  husband  of  Mary,"  he 
was  not  the  begetter  of  Jesus  as  in  the 
preceding  cases.  The  changed  expres- 
sion is  significant,  "Mary,  of  whom  was 
born  Jesus."  The  latter  did  not  come 
of  natural  generation,  but  in  the  manner 
indicated  in  the  next  chapter. 

The  "Mary"  in  this  instance  is  always 
identified  in  the  New  Testament  as  the 
mother  of  Jesus,  but  there  are  five  other 
Marys.  "Mary  Magdalene"  (Luke  8 : 
2)  ;  Mary,  the  mother  of  James  the  less 
and  Joses,  the  wife  of  Alpheus  and  a  sis- 
ter of  the  Virgin  (Matt.  27  :  56  ;  Mark 
15:40;  John  19:25);  Mary  of  Beth- 
any, sister  of  Martha  and  Lazarus  (Luke 
10:39);  Mary  the  mother  of  John 
Mark  (Acts  12:  12),  and  another  Mary, 
associated  with  Paul  in  Rome  (Rom.  16: 
6). 

"Jesus"  is  the  family  name  of  our 
Lord  (Luke  1:31),  the  same  as  "Joshua" 
in  the  Old  Testament,  and  means  "Sa- 
viour" (v.  21)  ;  but  "Christ"  or  "The 
Christ,"  in  His  official  designation. 
"Christos"  is  the  Greek  form  of  the  He- 
brew "Messiah"  (Dan.  9:25,  26),  and 
means  "The  Anointed  One."  In  the 
Old  Testament,  the  prophet,  the  priest 
and  the  king  were  all  anointed  with  oil, 
but  Jesus  their  great  antitype  was 
anointed  with  the  Holy    Spirit   (3:16). 

n.  Under  "the  announcement  to 
Joseph,"  notice  the  testimony  to  the  vir- 
gin birth  (vv.  18,  20).  Had  Jesus  been 
begotten  after  the  flesh  He  would  have 
been  a  sinner  like  us,  and  incapable  of 
being  our  Saviour.  And  yet  had  He  not 
been  the  legal  descendant  of  Joseph,  and 
heir  to  the  throne,  the  Jews  would  have 
been  justified  in  rejecting  Him.  Behold 
the  wisdom  and  power  of  God  !  Com- 
pare the  predictions  of  the  virgin  birth. 
Genesis  3:15:  Isaiah  7:14;  Jeremiah 
31  :  22,  and  the  corresponding  account 
in  Luke  i  :  28-35. 

"His  people"  (v.  21)  means  in  the 
first  place  the  Jews,  and  then  all  who 
accept  Him  as  their  Saviour  by  faith. 

Verses  22  and  23  are  peculiar  to  Mat- 
thew, who,  in  writing  distinctively  for 
Israel,  is  careful  to  connect  the  events 
of  Jesus'  life  with  the  Old  Testament 
in  which  they  believed  and  which  con- 
tained His  credentials. 


III.  "The  flight  into  Egypt"  is  divisi- 
ble into  : 

The  visit  of  the  wise  men  (w.  1,2). 
The   testimony   of   the   priests   and 

scribes   (vv.  3-6). 
The    worship    of    the    babe    in    the 

manger  (vv.  7-12). 
The  warning  to  Joseph  (vv.  13-15). 
The  slaughter  of  the  little  children 

(w.  16-18). 

1.  This  "Herod"  is  Herod  the  Great, 
an  Edomite  and  appointee  of  Caesar. 
He  was  a  cruel  and  despotic  man,  and 
his  practical  usurpation  of  the  throne, 
and  tyranny  over  the  people,  explain  his 
apprehension  (v.  3),  on  hearing  that  a 
true  King  of  the  Jews  was  born. 

The  "wise  men"  ("Magi"  in  Greek), 
were  Gentile  astrologers,  occupied  with 
occult  things,  foretelling  events  from 
the  stars,  etc.  (Dan.  2:48),  and  ear- 
nest seekers  after  truth.  Kepler,  the 
astronomer,  thought  the  "star"  was  a 
constellation  of  Jupiter  and  Saturn,  but 
it  is  more  likely  to  have  been  a  miracu^ 
lous  sign  from  God.  Nor  is  it  necessary 
to  suppose  that  it  led  them  all  the  way 
from  their  eastern  home,  because  verse 
nine  indicates  that  when  they  started 
from  Herod  towards  Bethlehem  it  reap- 
peared to  them.  The  way  they  came  to 
expect  a  great  King  is  suggested  by  their 
probable  acquaintance  with  Balaam's 
prophecy  in  Numbers  23  and  24  and  the 
predictions  of  Daniel. 

2.  The  conduct  of  the  priests  and 
scribes  illustrates  a  common  phenome- 
non, viz,  the  truth  held  in  the  mind  but 
having  no  power  in  the  life.  They  knew 
where  the  Messiah  should  be  born,  but 
lacked  the  interest  to  inquire  whether 
this  were  He.  Their  quotation  (v.  6)  is 
from  Micah  5  :  2,  although  its  rendering 
suggests  that  it  was  taken  not  from  the 
Hebrew,  or  Greek  Septuagint,  but  proba- 
bly a  Chaldaic  paraphrase. 

3.  Herod's  interest  (vv.  7,  8)  was  the 
grossest  hypocrisy,  but  what  a  contrast 
is  borne  to  it  by  these  Gentiles  worship- 
ing, not  the  child's  mother,  but  the 
child  !  Some  find  a  significance  in  their 
gifts,  "gold"  representing  royalty, 
"frankincense"  purity,  and  "myrrh"  suf- 
fering. 

"We  three  kings  of  Orient  are," 
is  a  line  of  a  familiar  hymn  alluding  to 
this  visit,  but  is  misleading,  since 
there  is  nothing  to  indicate  that  they 
were  kings,  or  that  their  number  was 
limited  to  three.  Another  error  is 
traceable  to  the  picture  representing 
them  as  worshiping  a  babe  in  a  manger, 
whereas  it  is  not  unlikely  that  Jesus  was 
a  year  old  at  this  time.  The  reasons  for 
thinking  so  are  (i)  that  Luke  2  :  30  says, 
"when  they  had  performed  all  things  ac- 
cording to  the  law  *  *  *  they  returned 
"'  *  to  Nazareth,"  while  Matthew  speaks 


Ch.3, 


MATTHEW 


295 


of  their  going  into  Egypt  after  the  de- 
parture of  the  wise  men.  (2),  The 
shepherds  in  Luke  2,  found  "the  babe 
wrapped  in  swaddling  clothes  lying  in  a 
manger ;"  but  the  wise  men  "saw  the 
young  child  with  Mary"  in  "the  house." 
Possibly  His  parents  returned  to  Naz- 
areth after  His  birth,  and  then  at  the  re- 
currence of  the  Passover  the  next  year 
came  down  to  Bethlehem  again. 

4.  In  the  subsection  designated  as 
"The  warning  to  Joseph,"  two  proph- 
ecies find  fulfillment.  In  verse  15, 
Hosea  11  :  i,  and  in  verse  18,  Jeremiah 
31  :  15.  The  first  found  an  approximate 
fulfilment  in  Israel,  which  in  the  Old 
Testament  is  sometimes  called  God's 
Son  (Ex.  4:22;  Jer.  31:9);  but,  ac- 
cording to  the  law  of  double  reference, 
it  has  here  an  ultimate  fulfilment  in 
Christ  who  is  often  identified  with  Is- 
rael. The  second  causes  Rachel,  the 
beloved  wife  of  Jacob,  to  personify  Is- 
rael weeping  for  her  children  slain  by 
Herod's  sword.  This  weeping,  in  a 
sense,  has  continued  ever  since  and  will 
not  end  until  Israel  at  last  looks  "upon 
Him  whom  they  pierced"  and  mourns 
because  of  Him. 

IV.  "The  return  to  Nazareth"  de- 
mands attention  because  of  the  words 
"that  it  might  be  fulfilled  which  was 
spoken  by  the  prophet  He  shall  be  called 
a  Nazarene"  (v.  23).  The  meaning  is 
not  clear  because  no  one  of  the  prophets 
calls  Him  by  this  name.  However,  all 
the  prophets  speak  of  Him  in  one  way  or 
another,  as  the  despised  or  rejected  One, 
and  this  in  the  eyes  of  a  Jew  is  what  it 
meant  to  be  a  dweller  in  Nazareth.  The 
whole  of  Galilee  was  despised  by  them 
because  it  held  so  many  Gentiles,  but 
Nazareth  was  despised  even  by  Gali- 
leans themselves.  (Compare  John  i : 
46.) 

Questions. 

1.  Divide  this  lesson  into  four  parts. 

2.  Name  the  two-fold  value  of  gene- 
alogies to  Israel. 

3.  What  two  facts  give  importance  to 

1  :  16? 

4.  Give  the  list  of  the  "Marys"  of  the 
New  Testament. 

5.  What  are  the  distinctions  between 
the  two  names  of  our  Lord? 

6.  How  are  the  wisdom  and  power  of 
God  shown  in  His  birth? 

7.  What  is  peculiar  to  Matthew  as 
writing  for  the  Jews? 

8.  Analyze  chapter  2  into  its  main  di- 
visions. 

9.  How  may  the  Magi  have  known  of 
the  coming  King? 

10.  What  does  the  conduct  of  the 
priests  and  scribes  teach  ? 

11.  Why  may  we   think  that  chapter 

2  refers  to  Jesus  when  a  year  old? 


12.  How  may  the  last  verse  of  that 
chapter  be  explained  ? 

PKEPAEATION"  FOE  HIS  PUBLIC 

MINISTRY 

Chapters  3-4:  11 

I.  Baptized  by  John,  3. 

For  the  earlier  history  of  John  the 
Baptist  compare  Luke  i.  In  verses  1-6 
of  the  present  lesson,  however,  we  have 
the  place  and  theme  of  his  ministry,  a 
statement  of  his  official  relationship  to 
the  Messiah,  his  description,  and  an  ac- 
count of  the  interest  awakened  by  his 
mission. 

"The  Kingdom  of  heaven,"  or  "the 
heavens,"  (verse  2),  means  the  earthly 
kingdom  promised  to  Israel  in  the  Old 
Testament,  over  which  the  Messiah  was 
to  reign.  _  It  is  "the  Kingdom  of  the 
heavens"  in  that  it  is  the  rule  of  the 
heavens  over  the  earth  (6:10).  Com- 
pare Daniel  2  :  34-36,  44.  It  was  the 
rejection  of  the  Messiah  that  caused 
the  postponement  of  this  Kingdom  until 
His  coming  again. 

In  7-12  we  have  a  reference  to  the 
religious  leaders  of  the  nation  at  this 
time,  and  a  warning  of  judgment  await- 
ing them.  We  met  with  "scribes"  in 
the  preceding  chapter,  and  here  we  have 
"Pharisees  and  Sadducees."  The 
"scribes"  made  copies  of  the  sacred 
Scriptures,  and  classified  and  taught 
them  (2  Sam.  8:  17;  Jer.  8  :  8),  but  by 
and  by,  they  added  to  this  other  things 
not  so  necessary  or  lawful,  and  com- 
pelled the  people  to  accept  them  or  be 
charged  with  heterodoxy.  This  was  the 
charge  brought  against  our  Lord  Him- 
self because  He  confined  His  teaching  to 
the  Scripture.  Among  the  things  they 
added  were  Hebrew  legends  (Gemara), 
and  rabbinical  rules  on  questions  of 
ritual  (Mishna),  the  two  forming  the 
Talmud  of  later  times. 

"Pharisee"  comes  from  a  Hebrew 
word  meaning  "separate,"  and  identifies 
a  sect  whose  origin  dated  from  the  re- 
turn from  Babylon.  At  first  its  object 
was  to  keep  alive  a  reverence  for  the 
law  of  God,  but  later  it  degenerated  into 
a  traditionalism  corresponding  to  the 
teaching  of  the  scribes.  Pharisees  were 
zealous  but  self-righteous,  and  became 
the  fiercest  enemies  of  Jesus  Christ. 
"Sadducees"  some  think  were  named 
after  their  founder  Zadok.  They  were 
skeptics  who  denied  the  immortality  of 
the  soul.  They  also  denied  the  oral  tra- 
dition on  which  Pharisaic  teaching  was 
largely  based.  They  were  the  rich  and 
worldly  people  of  Judea  in  our  Lord's 
time.  These  definitions  explain  the 
hard  names  and  the  warnings  applied  to 
the  Pharisees  and  Sadducees  (v.  7). 
Their  hypocrisy  is  seen  in  verse  8,  their 


296 


MATTHEW 


4:1-4: 17 


pride  of  race,  verse  9,  their  speedy  judg- 
ment, verse  10.  s  ,     ,  1 

Baptism  with  water  (v.  11)  had  been 
practiced  among  the  Jews  in  connection 
with  the  proselytism  of  the  Gentiles,  and 
was  the  outward  sign  by  which  the  lat- 
ter signified  the  change  of  mind  and 
purpose  supposed  to  have  taken  place 
within,  and  which  is  really  the  meaning 
of  "repentance."  This  baptism  of  John, 
however,  is  not  identical  with  Christian 
baptism  as  will  be  seen  later. 

The  last  clause  of  verse  1 1  refers  to 
Christ,  who  baptized  His  disciples  with 
the  Holy  Ghost,  after  His  ascension,  on 
the  day  of  Pentecost  (Acts  2  ;  i  Cor.  12  : 
13)  ;  and  will  baptize  Israel  with  fire 
when  He  comes  again  in  judgment  (v. 
12).  This  is  an  illustration  of  the  law 
of  double  reference  of  which  we  learned 
in  the  Old  Testament. 

Verses  13-17  are  the  most  important. 
The  sinless  one  coming  to  a  sinner  to  be 
baptized  with  sinners,  how  strange! 
No  wonder  John  forbade  Him.  But  it 
was  not  John's  baptism  He  sought,  al- 
though John  baptized  Him.  John's  bap- 
tism was  the  sign  and  seal  of  repentance 
to  escape  wrath,  but  Jesus  had  no  need 
of  repentance  and  no  fear  of  wrath. 
His  baptism  was  to  "fulfill  all  righteous- 
ness" (is).  In  other  words,  the  Father 
had  made  a  covenant  of  redemption 
with  the  Son,  in  which  the  Son  engaged 
to  work  out,  as  God  Incarnate,  through 
atoning  sufferings  and  obedience,  a  per- 
fect righteousness  for  sinful  men.  Of 
this  covenant  His  baptism  by  John  was 
the  sign  and  seal.  It  was  His  own  seal 
of  consecration  to  His  chosen  work,  and 
the  Father's  seal  of  faithfulness  to  the 
sufferer,  the  latter  being  proven  by  the 
open  heavens,  the  descending  dove  and 
the  paternal  voice.  Thus  was  He  inau- 
gurated into  His  great  office.  (Bishop 
W.   R.  Nicholson.) 

II.  Tempted  by  Satan.    4:  i-ii. 

It  is  the  Holy  Spirit  who  is  referred 
to  in  verse  i,  and  indeed,  after  His 
anointing  by  the  Spirit,  almost  every- 
thing Jesus  is  said  to  have  dosie,  ^vas  ac- 
complished, not  in  the  power  of  His  own 
natural  spirit,  but  the  Holy  Spirit.  It 
would  have  been  wrong  for  Him  to  have 
entered  into  this  temptation  on  His  own 
account.  The  "Devil"  of  the  same 
verse  we  became  acquainted  with  as  a 
personal  being,  in  the  Old  Testament. 
B-it  although  he  possesses  personality,  a 
word  synonymous  with  self-conscious- 
ness, that  is  not  to  say  that  he  appeared 
to  Jesus  in  human  form.  The  form  he 
assumed  is  not  revealed,  although  the 
temptation  was  objective  in  character, 
as  was  that  of  the  first  Adam  in  Eden, 
with  which  it  stands  in  contrast. 

The  temptation  was  three-fold,  the  ap- 
peal being  directed  to  "the  lust  of  the 


flesh,  the  lust  of  the  eyes,  and  the  pride 
of  life"  (i  John  2  :  16),  which  is  all  the 
devil  has  to  offer.  The  Father  had  just 
testified  to  His  Sonship,  but  He  is  tempt- 
ed to  doubt  it  because  He  is  hungry  (3). 
He  has  just  declared  His  confidence  in 
the  Word  of  God  (4),  and  He  is  tempted 
to  presume  upon  it  (5-7).  He  had  been 
promised  the  Kingdom  through  the 
Cross,  and  He  is  tempted  to  obtain  it  in 
another  way  (8-10).  As  Scofield  says, 
"Satan's  one  object  was  to  induce  Christ 
to  act  from  Himself  and  independently 
of  His  Father,"  and  Christ  defeated  him 
"by  a  means  open  to  His  humblest  fol- 
lower, the  intelligent  use  of  the  Word 
of  God."_ 

This  victory  of  Christ  takes  on  great 
significance  when  we  realize  that  as  the 
second  Adam  He  took  the  place  of  the 
first.  What  we  lost  in  the  first,  we,  who 
believe,  have  restored  to  us  in  the  sec- 
ond. (Romans  s  :  12-21  and  i  Corin- 
thians IS  :  20-22,  4S-49.) 

Questions. 

1.  Where  do  we  learn  the  earlier  his- 
tory of  John  the  Baptist? 

2.  Define  "the   Kingdom  of  heaven." 

3.  Define  "scribes,"  "Pharisees," 
"Sadducees." 

4.  Give  the  history  of  the  Jewish 
"Talmud." 

5.  What  illustration  of  the  law  of 
double  reference  is  found  in  this  lesson? 

6.  What  meaning  is  attached  to  Jesus' 
baptism  ? 

7.  What  is  the  meaning  of  "personali- 

ty"-  .  .     . 

8.  What  was  Satan  s  one  object  in  the 
temptation  of  Christ? 

9.  What  gives  the  temptation  its  great 
significance  for  us  ? 

BEGINNING  HIS  MINISTEY 

Chapters  4:  12-5:  12 

I.  The  Starting  Point.     4: 12-17. 

For  antecedent  and  parallel  events, 
read  John  i  :  15-si  ;  Luke  3 :  1-20 ;  4: 
14-32,  which  explain  why  John  the  Bap- 
tist was  imprisoned,  and  why  Jesus  left 
Nazareth.  Identify  Capernaum  on  the 
map,  and  read  up  its  history  in  a  Bible 
dictionary  since  it  becomes  important  as 
the  center  of  our  Lord's  ministry  in 
Galilee.  "Zabulon  and  Nephtalim"  or 
Zebulun  and  Naphtali,  we  recognize  as 
names  of  tribes  of  Israel  and  locations 
in  Canaan,  called  after  them.  Locate 
them  on  the  map,  and  compare  Isaiah  9  : 
I,  2,  R.  v.,  which  is  to  have  a  com- 
pleter fulfillment  at  the  second  coming 
of  Christ.  The  "Kingdom  of  heaven" 
He  "began  to  preach"  (17)  was  that 
which  He  came  to  set  up  in  Israel  had 
the  nation  received  Him.  Not  a  spirit- 
ual   Kingdom    only,    but    a   manifested 


4 :  18-5 : 1 


MATTHEW 


29 


Kingdom    like    that    of    David,    wherein 
righteousness  should  reign. 

2.  The  First  Followers,    w.  18-22. 

He  had  met  these  men  before  (John 
i),  and  called  them  to  be  His  disciples. 
Having  believed  on  Him,  they  are  now 
called  into  His  service. 

3.  The  First  Works,   w.  23-25. 

The  teaching  was  in  the  synagogues, 
and  the  preaching  in  the  open  air  where 
the  crowds  gathered.  Note  the  theme  of 
His  preaching,  not  the  gospel  of  grace 
which  now  saves  the  sinner,  but  the 
"gospel  of  the  Kingdom"  the  good  news 
that  the  earthly  Kingdom  promised  to 
Israel  was  ready  to  be  set  up  if  they 
would  have  it.  By  and  by  when  His  re- 
jection by  Israel  is  confirmed,  this  gos- 
pel ceases  to  be  preached,  and  the  gospel 
of  grace  takes  it  place.  The  gospel  of 
grace  is  preached  in  the  present  dispen- 
sation of  the  church,  but  when  the 
Church,  the  body  of  Christ,  is  complete, 
and  caught  up  to  meet  Him  in  the  air 
(i  Thess.  4:  13-18),  then  the  gospel  of 
the  Kingdom  will  be  again  preached  be- 
cause the  Kingdom  will  be  drawing  near 
a  second  time.  Ihe  miracles  of  healing 
are  in  connection  with  the  gospel  of  the 
Kingdom.  That  is  not  to  say  that  there 
are  no  such  miracles  at  present,  but  only 
that  they  are  peculiar  to  the  setting  up 
the  earthly  Kingdom,  and  doubtless  will 
be  seen  again  in  a  marked  manner  as 
the  day  approaches.  The  Satanic 
counterfeits  of  these  miracles  now  in 
many  places  would  indicate  that  the 
time  is  at  hand. 

4.  The  First  Discourse.    5:  i. 

Beginning  here  and  extending  to  the 
close  of  chapter  7  we  have  what  is  called 
the  "Sermon  on  the  Mount"  (5:1); 
but  we  are  not  to  suppose  that  these. 
words  were  all  spoken  at  one  time,  or  in 
their  present  connection.  A  comparison 
with  the  other  Gospels  suggests  differ- 
ently. For  the  purpose  of  the  Holy 
Spirit  in  Matthew's  Gospel  however,  it 
was  desirable  to  group  them  as  though 
they  formed  a  single  discourse.  Ad- 
dressing the  Jew,  he  is  showing  that 
Jesus  is  the  King  who  has  come  to  set 
up  His  Kingdom,  and  in  these  words, 
chapters  5-7  sets  forth  at  one  glance  the 
laws  or  code  of  that  Kingdom.  We 
must  be  clear  about  this.  The  "Sermon 
on  the  Mount"  does  not  set  forth  the 
terms  of  salvation  for  sinners.  Neither 
is  it  the  experience  which  the  Church 
will  perfectly  attain  in  this  age,  but  is 
primarily  Jewish  and  pertains  to  condi- 
tions on  the  earth  when  the  manifested 
Kingdom  of  the  Messiah  is  in  vogue. 
It  would  be  wrong  to  press  this  too  far, 
and  say  that  the  "Sermon  on  the  Mount" 


has  no  application  whatever  to  the 
Christian  Church  or  the  times  in  which 
we  live,  for  God  is  the  same  through 
all  dispensations,  and  the  underlying 
principles  of  His  government  never 
change.  But  just  how  to  apply  it 
must  be  determined  in  detail,  and  by  the 
never  failing  light  of  the  Holy  Spirit 
who  has  been  given  to  lead  the  Chris- 
tian into  all  the  truth  (John  16:  13). 

The  first  twelve  verses,  or  the  "Beati- 
tude^" constitute  an  exordium  to  the 
discourse,  in  which  is  set  forth  the  char- 
acteristics of  the  heirs  of  the  Kingdom. 
There  are  nine  beatitudes,  and  dispensa- 
tionallv  viewed,  show  us  Israel,  or  rath- 
er the  faithful  remnant  of  Israel,  in  the 
tribulation  period  awaiting  the  King- 
dom. They  will  be  poor  in  spirit,  and 
shall  get  the  Kingdom.  They  will 
mourn  and  shall  be  comforted.  They 
will  be  meek  and  shall  inherit  the  earth. 
They  will  hunger  and  thirst  after  right- 
eousness, and  shall  be  filled. 

But  in  an  accommodated  sense  the 
beautitudes  apply  to  believers  in  the 
present  age.  There  is  a  heavenly  side 
and  an  earthly  side  to  the  Kingdom,  and 
it  is  only  those  who  are  "poor  in  spirit," 
humbling  themselves  on  account  of  sin 
and  believing  on  the  Lord  Jesus  Christ, 
who,  through  the  new  birth,  receive  the 
Kingdom.  They  who  now  mourn  for 
their  sins  are  comforted  in  forgiveness 
and  cleansing  through  the  blood.  They 
who  now  hunger  and  thirst  after  right- 
eousness are  filled.  As  Weston  says, 
we  have  here  a  picture  of  a  redeemed 
and  sanctified  man,  an  ideal  man  whom 
the  Saviour  is  to  make  actual  by  saving 
him  from  his  sin. 

For  private  study  or  class-room  work, 
it  would  be  desirable  to  inchule  the 
whole  of  the  Sermon  on  the  Mount  in 
■one  lesson,  but  for  the  purpose  of  this 
commentary,  we  pause  here. 

Questions. 

1.  Divide  this  lesson  into  four  parts. 

2.  Did  you  read  the  scripture  refer- 
ences for  the  antecedent  or  parallel 
events? 

3.  Have  you  looked  up  Capernaum? 

4.  Why  does  Matthew  so  often  quote 
the  Old  Testament? 

5.  What  is  meant  by  the  "Kingdom 
of  heaven"  in  this  case? 

6.  What  is  the  distinction  between 
"the  gosoel  of  the  Kingdom"  or  "gospel 
of  grace"? 

7.  What  is  set  forth  in  the  "Sermon 
on  the  Mount"? 

8.  What  is  set  forth  in  the  beauti- 
tudes ? 

9.  What  is  their  historical  sense? 

10.  How  do  they  apply  to  us  in  an  ac- 
commodated sense? 


298 


MATTHEW 


5 :  13-7 


THE  CODE   OF  THE   KINGDOM 

Chapters  5:  13-7 

The  King  has  announced  His  kingdom 
at  hand,  and  now  declares  the  laws  or 
code  of  that  Kingdom.  These  which 
we  began  to  speak  of  in  the  last  lesson, 
have  a  two-fold  application,  ultimately 
to  the  Kingdom  when  it  shall  be  set  up, 
and  approximately  and  in  an  accommo- 
dated sense  to  the  Christian  at  present. 
Except  at  the  first  of  these  is  kept  in 
mind,  confusion  and  uncertainty  must 
attend  the  interpretation. 

1.  We  have  tzvo  figurative  descrip- 
tions of  disciples,  (s  :  13-16),  "Salt"  and 
"Light."  Salt  is  a  preservative,  and 
true  Christian  disciples  counteract 
worldly  corruption.  They  are  the  light 
of  the  world  whose  conduct  is  to  reflect 
the  Saviour.  These  two  descriptions 
are  a  text  for  what  follows,  which  shows 
how  the  disciple  is  to  preserve  the  world 
and  shine  in  it. 

2.  We  have  a  statement  of  Christ's  re- 
lation to  the  laiv,  (17-20).  His  mission 
was  not  to  set  aside  the  Old  Testament, 
but  to  fill  it  out,  in  that  He  obeyed  the 
law  perfectly,  and  fulfilled  in  Himself 
all  the  prophets  had  spoken  of  the  Com- 
ing One.  He  also  completely  revealed 
the  meaning  of  the  Old  Testament, 
which  involves  the  warning  of  verse  19, 
made  necessary  by  what  He  says  in 
verse  20. 

3.  We  have  a  comparison  between 
righteousness  outward  and  imvard  (21- 
48).  The  righteousness  of  the  scribes 
and  Pharisees  was  outward  and  cere- 
monial, that  of  the  Kingdom  of  God  on 
earth  must  go  deeper.  The  spirit  of 
murder  is  anger  (21-22,  compared  with 
I  John  3  :  15).  "Raca"  (a  word  of  con- 
tempt) uttered  against  a  brother  will  in- 
volve a  condemnation  by  the  Sanhedrim, 
and  "thou  fool"  shall  subject  the  guilty 
one  to  "hell  fire"  when  the  Kingdom  is 
on  earth.  In  the  meantime  these_  penal- 
ties show  us  God's  estimate  of  sin  now 
and  always,  and  intensify  our  thanks- 
giving for  the  salvation  we  have  in 
Christ. 

As  anger  is  the  spirit  of  murder,  so  a 
lustful  look  is  adultery  (27-30).  It 
were  better  to  be  blind  than  be  guilty  of 
it.  The  Greek  word  for  hell  is  "Gehen- 
na," the  place  in  the  valley  of  Hinnom 
where  human  sacrifices  were  formerly 
offered  and  which  is  used  in  Scripture 
as  identical  with  "the  lake  of  fire."  Di- 
vorce is  linked  with  adultery,  and  be- 
comes adultery  under  the  circumstances 
indicated  (31,  32).  The  command 
against  swearing  (33-37)  does  not  for- 
bid legal  oaths,  but  profanity,  which  in- 
cludes expetives  common  in  everyday 
speech.  Retaliation  (38-42)  is  personal, 
not  judicial  nor  governmental.     If  the 


cause  were  that  of  another  we  have  no 
right  to  do  some  of  the  things  here 
commanded,  or  permit  others  to  do 
them,  but  they  are  clearly  within  one's 
own  rights.  This  is  how  men  will  act 
in  the  Kingdom,  and  how  they  ought  to 
act  now.  And  the  absence  of  such  a 
spirit  shows  how  far  we  are  from  God, 
and  what  it  is  to  be  lost.  What  would 
become  of  us,  without  a  Saviour  !  This 
leads  to  the  law  of  love  (43-47)  which 
is  as  far  from  human  hearts  in  their 
natural  state  as  the  foregoing.  Our  ex- 
ample is  God  (48),  but  who  has  attained 
to  it?  And  if  not,  how  can  we  see  His 
face,  except  as  He  has  in  grace  made 
provision  for  us  in  His  Son? 

4.  Following  these  laws  on  our  rela- 
tion to  others,  we  have  those  touching 
the  religious  life,  i.  e.,  our  relations  to 
God — almsgiving  (6:1-4),  worship  (5- 
15),  fasting  (16-18),  all  of  which  must 
be  done  as  in  the  presence  of  the  Father. 
The  "Lord's  Prayer"  will  be  dealt  with 
in  Luke. 

5.  Next  are  laws  relating  more  par- 
ticularly to  one's  self — trust  (19-34), 
self-judgment  (7:1-6),  prayer  (7-12), 
false  teachers  (13-20),  future  reward 
(21-23).  Under  the  head  of  "trust," 
note  (22-24),  that  the  eye  cannot  look 
to  earth  and  to  heaven  at  the  same  time  ; 
and_(3_4)_.  that  lack  of  trust  is  always 
pessimistic  of  the  future.  Under  self- 
judgment,  we  are  not  denied  privilege, 
or  liberated  from  the  duty,  of  passing 
upon  the  conduct  of  others  and  the  evil 
that  is  m  the  world,  which  would  be 
contradictory  of  Matthew  18:15-18,  i 
Corinthians  5:  12,  13  and  other  places; 
but  to  defer  judgment  as  to  motives,  the 
sources  from  which  such  conduct  or  evil 
springs.  (Rom.  14.)  To  abuse  this 
spirit  of  restraint,  however,  and  permit 
evil  to  remain  unjudged,  would  be  to 
"cast  that  which  is  holy  unto  the  dogs." 

ITie  reason  for  the  "Golden  Rule"  (7: 
12)  has  been  suggested  thus:  (i)  We 
are  to  be  careful  about  judging  others ; 
(2)  we  should  seek  divine  wisdom  in  do- 
ing so  ;  (3)  which  obtained,  would  lead 
us  to  act  in  love  towards  all.  How 
many  foolishly  say  that  they  live  by  the 
"Golden  Rule"  !  But  the  Bible  and  ex> 
perience  prove  that  no  one  has  ever  done 
so  except  Him  who  uttered  it.  And  yet 
it  is  that  by  which  the  man  out  of  Christ 
elects  to  be  judged !  What  madness  I 
Some  tell  us  that  Christ  borrowed  this 
word  from  the  sacred  books  of  the  east, 
but  this  also  is  folly,  for  what  is  found 
there  is  merely  a  negative  teaching, 
while  this  is  positive.  What  you  would 
not  have  others  do  to  you,  do  not  to 
them,  is  different  from  doing  unto 
others  what  you  would  have  them  do 
unto  you. 

Under    "false    teachers,"    note    that 


Chs.  8-9 


MATTHEW 


299 


"fruits"  (20)  does  not  necessarily  mean 
open  immorality,  but  the  counterfeit  ot 
the  truth  of  God.  False  prophets  and 
teachers  are  sometimes  very  attractive 
in  their  lives,  but  their  words,  rightly 
understood,  are  inconsonant  with  Holy 
Writ. 

The  conclusion  of  this  discourse 
shows  our  Lord's  mind  to  be  resting  on 
the  end  of  the  age,  and  the  incoming  of 
the  Kingdom.  Our  study  of  the  Old 
Testament  taught  us  to  interpret  the 
phrase,  "in  that  day"  (22),  in  that  way. 

Questions. 

1.  What  is  meant  by  the  "code  of  the 
Kingdom"  ? 

2.  What  two  figures  of  speech  de- 
scribe the  relation  of  disciples  to  the 
world? 

3.  In  what  sense  did  Christ  fulfill  the 
law  and  the  prophets? 

4.  What  does  "Gehenna"  refer  to, 
and  how  is  it  used  in  Scripture? 

5.  What  kind  of  retaliation  does  out 
Lord  refer  to  ? 

6.  What  is  meant  by  "Judge  not"? 

7.  Does  any  one  really  live  by  the 
"Golden  Rule"? 

8.  What  is  meant  by  the  "fruits"  of 
false  prophets? 

CREDENTIALS    OF    THE    KING 

Chapters  8-9 

We  have  seen  that  the  "Sermon  on 
the  Mount"  was  probably  separate  dis- 
courses grouped  by  the  evangelist  under 
the  guidance  of  the  Holy  Spirit,  for  a 
particular  purpose.  That  purpose  was 
the  presentation  of  Jesus  to  the  Jews  as 
the  Messiah,  the  King  promised  them  in 
the  Old  Testament.  In  like  manner,  the 
miracles  now  following  were  probably 
wrought  at  different  times  but  grouped 
by  the  evangelist  for  the  same  purpose. 
Jesus  had  come  proclaiming  the  King- 
dom to  be  at  hand  ;  He  had  laid  down 
the  laws  of  the  Kingdom,  and  now  in 
these  mighty  works  we  have  the  cre- 
dentials of  the  King. 

There  are  ten  in  all,  (nine  being  mira- 
cles of  healing),  to  say  nothing  of  the 
many  unclassified  ones  (8:16,  17;  9: 
35). 

The  Dispensational  View. 

Surely  God  only  could  do  these  things, 
and  He  through  whom  they  were  ac- 
complished can  be  none  other  than  the 
One  He  claimed  to  be.  (Isa.  35  :  5,  6.) 
Their  practical  teachings  have  been 
made  familiar  in  Sunday-school  lessons, 
so  that  here  attention  may  be  given  to 
their  dispensational  aspects.  Gaebelein 
teaches  that  the  cleansing  of  the  leper 
stands  for  Jehovah  in  the  person  of 
Jesus  among  His  people  Israel ;  the 
healing  of  the  centurion's  servant,   ab- 


sent and  healed  by  a  word,  represents 
this  Gentile  dispensation  still  running. 
When  its  course  is  completed.  He  will 
enter  the  house  again  in  restored  rela- 
tions to  Israel,  as  symbolized  in  raising 
the  sick  daughter  of  Zion,  the  mother  of 
Peter's  wife.  Now  come  the  millennial 
blessings  to  all  the  earth— they  brought 
Him  those  suffering  from  many  diseases 
and  He  healed  them  all. 

For  the  leprosy  of  Israel  compare 
Isaiah  i  :  5,  6.  Only  God  can  heal  that 
disease,  and  when  Jesus  spake  the 
word,  and  sent  the  healed  man  to  the 
priest,  why  did  not  the  latter  recognize 
Him?  He,  the  priest,  thus  becomes  the 
type  of  the  unbelieving  nation  who  ulti- 
mately rejected  Him. 

Grace  now  comes  to  the  Gentiles  typi- 
fied by  the  centurion  who  manifests  sim- 
ple faith,  drawing  forth  from  our  Lord 
the  words  prophetic  of  this  dispensation, 
"Many  shall  come  from  the  east  and 
from  the  west,  and  shall  sit  down  with 
Abraham,  Isaac  and  Jacob." 

The  sick  woman  is  typical  of  Israel 
whom  the  Lord  has  promised  to  heal  at 
His  second  coming,  and  who  will  then 
become  his  minister  (8-15).  With  the 
verses  immediately  following,  compare 
Isaiah  53  :  4.  The  self-seeking  scribe  of 
verses  18-20  is  a  type  of  Israel  filled 
with  selfish  expectations  of  earthly  gain 
and  glory,  after  the  flesh  and  not  aftei 
the  Spirit. 

Coming  to  the  latter  part  of  the  chap- 
ter, we  are  reminded  by  the  casting  out 
of  the  demons,  that  Satan,  the  prince  of 
the  demons,  will  be  cast  into  the  bot- 
tomless pit  when  Christ  comes  a  second 
time  to  deliver  Israel  (Rev.  20).  From 
the  dispensational  point  of  view,  the  de- 
liverance of  these  men  foreshadows  that 
of  the  faithful  Jews  in  the  tribulation, 
while  the  destruction  of  the  swine  in- 
dwelt by  the  demons,  foreshadows  the 
remainder  of  the  nation  rushing  into 
the  judgment  awaiting  them. 

The  healing  of  the  paralytic  (9  :  1-8) 
shows  from  another  point  of  view  what 
Christ  will  do  for  Israel  when  He  comes 
again.  He  will  pardon  their  iniquity 
(Isa.  43:25),  and  heal  them  of  their 
sin  in  soul  and  body  (Mai.  4:  2). 

The  important  feature  in  the  call  of 
Miitthew  (9-17)  is  the  question  of 
John's  disciples  and  its  answer.  The 
explanation  is  that  Christ  is  the  bride- 
groom, and  while  He  was  with  His  dis- 
ciples there  could  be  no  mourning ;  but 
by  and  by,  He  would  be  rejected,  and 
then  it  would  be  different.  Here  fol- 
lows a  revelation  of  a  new  order  of 
things.  The  old  garment  is  Judaism 
with  its  legal  righteousness,  which  can- 
not be  patched  up  ;  i.  e.,  law  and  grace 
cannot  go  together  in  the  same  system 
of  faith.  The  new  wine  is  Christianity, 
while    the   old   bottles    are    the    Mosaic 


300 


MATTHEW 


Ch.  10 


institutions,  a  figure  which  teaches  the 
same  truth. 

The  miracles  of  verses  18-26  are  typ- 
ical. Christ  is  coming  to  bring  life  to 
Israel,  the  daughter  of  Zion  ;  but  while 
He  is  coming,  the  Gentiles,  in  parenthe- 
sis as  it  were,  touch  Him  by  faith,  and 
salvation  comes  to  them  in  that  moment. 

These  hints  are  sufficient  for  our  pres- 
ent purpose  if  they  whet  the  appetite  to 
turn  to  larger  works  and  pursue  the  sub- 
jects further. 

New  and  Important  Words. 

There  are  two  or  three  words  here 
•which  we  meet  for  the  first  time. 
"Devils"  is  one,  which  in  the  Revised 
Version  is  rendered  "demons."  There 
is  but  one  devil,  Satan,  but  there  are 
many  demons.  We  know  nothing  of 
their  origin  save  that  they  are  not  to  be 
confounded  with  evil  angels,  as  for  in- 
stance in  2  Peter  2  :  4.  Any  Bible  dic- 
tionary will  furnish  information  con- 
cerning them. 

"Lord"  (Greek,  Kurios),  as  applied 
to  Christ,  is  met  for  the  first  time.  It 
means  "master"  and  may  be  used  ot 
merely  human  relationships,  but  in  the 
New  Testament  is  chiefly  employed  as 
the  divine  title  of  Jesus  Christ. 

"Son  of  Man"  our  Lord  uses  of  Him- 
self about  eighty  times.  "Son  of 
David"  is  His  Jewish  name,  "Son  of 
God"  His  divine  name,  and  "Son  ot 
Man"  his  racial  name.  This  latter  con- 
veys the  thought  that  His  mission  tran- 
scends "  in  scope  and  result  all  merely 
Jewish  limitations." 

Questions. 

1.  What  is  signified  by  the  title  of 
this  lesson? 

2.  How  m.any  miracles  are  in  this 
group  and  of  what  nature  chiefly? 

3.  Name  the  miracles  in  their  order. 

4.  Give  a  general  idea  of  their  dis- 
pensational  intent. 

5.  Explain  Christ's  references  to  the 
old  garments  and  old  wine  bottles. _ 

6.  Distinguish  between  the  devil  and 
demons. 

7.  How  is  the  word  "Lord"  commonly 
used  of  Christ? 

8.  What  is  the  significance  of  the  title, 
"Son  of  Man"? 

EXPANSION  AND  OPPOSITION 

Chapters  10-12 

The  King  has  come,  the  code  of  His 
Kingdom  is  set  forth,  His  credentials 
presented,  and  He  now  expands  the  tes- 
timony concerning  Himself,  with  the  re- 
sult of  increasing  opposition.  This  ex- 
pansion is  connected  with  the  commis- 
sion of  the  twelve  disciples  (Chap.  10), 
and  the  opposition  is  revealed  in  various 
ways  in  the  chapters  following. 


I.  The     Disciples     Commissioned, 
10. 

Here  we  find  "apostles"  for  the  first 
time  (v.  2),  which  means  "those  sent 
forth,"  an  indispensable  qualification  for 
whose  office  was  that  of  an  eye-witness 
of  the  resurrection  of  Christ  (Acts  i  : 
221  I  Cor.  9:1).  The  apostles  were 
endued  with  miraculous  powers  as  cre- 
dentials of  their  ministry,  and  their 
work  at  this  time  was  to  announce  to 
Israel  only,  that  the  Kingdom  was  at 
hand  (vv.  6,  7).  The  Kingdom  is  the 
one  promised  to  Israel  on  this  earth, 
and  through  Israel  to  the  other  nations. 
This  explains  things  in  the  chapter, 
which  if  rightly  understood,  will  keep 
us  from  reading  into  it  that  which  does 
not  belong  there. 

For  example,  the  power  granted  in 
verses  i  and  8  was  in  connection  with 
this  preaching  of  the  Kingdom,  and 
withdrawn  when  the  Kingdom  was  final- 
ly rejected  by  Israel ;  although  it  will 
be  renewed  when  the  faithful  remnant 
of  the  Jews  again  go  forth  during  the 
tribulation  to  preach  the  same  Kingdom. 
In  the  meantime,  the  preaching  of  the 
gospel  of  grace,  especially  committed  to 
Paul,  who  was  not  of  the  twelve,  is  ac- 
companied by  gifts  of  another  kind 
(Eph.  4:  10-12).  Look  at  verses  11  to 
IS,  where  the  "worthy"  mean  those  look- 
ing for  the  Messiah  promised  by  the 
Old  Testament  prophets.  The  gospel 
of  grace  is  not  offered  to  the  "worthy," 
but  to  "whomsoever"  will  accept  it. 
Or,  take  verses  16-23,  which  speak  of 
the  way  the  apostles'  message  would  be 
received,  and  compare  the  prophecy 
they  contain  with  the  persecution  in  the 
Acts  of  the  Apostles  ;  or  look  at  these 
verses  in  the  light  of  the  second  coming 
of  Christ,  to  which  verse  23  refers. 
We  learned  in  Daniel  and  elsewhere, 
that  time  is  not  counted  in  the  history 
of  Israel  when  she  is  not  in  her  own 
land.  Hence  the  testimony  here  begun 
by  the  apostles  and  continued  up  to  Is- 
rael's rejection  of  the  Kingdom,  is  an 
unfinished  testimony,  and  will  be  taken 
up  again  when  the  Church  is  translated 
during  the  tribulation. 

From  this  point  to  verse  33  we  find 
encouragement.  ITie  disciples  are  iden- 
tified with  their  Lord  (vv.  24,  25)  ; 
therefore,  they  need  not  fear  (vv.  26- 
28),  for  He  cares  for  them  (vv.  29-33). 
Then  follows  a  description  of  the  age  in 
which  we  live,  a  time  of  war  nather  than 
peace  (34-36)  ;  of  separation  on  the 
part  of  Christ's  followers  (vv.  37,  38), 
and,  yet  with  the  prospect  of  a  bright 
recompense  (vv.  39-42). 

Modern  research  throws  light  on  a 
chapter  like  this.  Take  verses  0  and 
10.  Upon  a  monument  at  Kefr-Hanar 
in  Syria,  during  this  same  period,  one 


Chs.  11, 12 


MATTHEW 


301 


who  calls  himself  "a  slave"  of  the  Sy- 
rian goddess  tells  of  his  begging  jour- 
neys in  her  services,  and  uses  the  word 
for  his  collecting-bag  here  translated 
"scrip."  He  boasts  that  "each  journey 
brought  in  seventy  bags."  _  The  contrast 
with  the  followers  of  Christ  is  marked, 
who  were  neither  to  earn  nor  beg  as  they 
went  forth  with  speed  to  herald  His 
coming. — Habershon. 

II.  Anxiety   of  John   the   Baptist, 

II. 

We  are  not  surprised  that  as  the  tes- 
timony of  Christ  thus  expanded  (v.  i), 
John  the  Baptist  in  his  prison  should 
wonder.  "Why,  if  this  be  the  Christ, 
does  He  not  take  the  Kingdom,  or  why 
does  He  not  deliver  me  ?  Have  I  been 
mistaken  in  my  witness  to  Him?"  John 
is  told  to  reflect  upon  the  evidence  and 
to  wait  (vv.  2-6). 

How  our  Lord  defends  John,  lest  this 
act  should  reflect  upon  him  (vv.  7-15)  ! 
Verse  11  has  reference  to  John's  rela- 
tion to  the  Kingdom.  The  least  in  the 
Kingdom  of  heaven  when  it  shall  be  set 
up  upon  earth,  shall  be  greater  than 
John  could  be  before  that  time.  The 
words  do  not  speak  of  John  in  the  moral 
sense,  in  which  he  was  as  great  as  any 
man  born  of  woman,  but  in  this  dispen- 
sational  sense.  Verse  twelve  is  capable 
of  two  interpretations,  an  external  and 
an  internal  one.  In  the  first,  the  ene- 
mies of  Jesus  and  John  are  the  "vio- 
lent" who  are  rejecting  the  Kingdom  by 
force ;  in  the  second,  the  "violent"  are 
those  who  in  face  of  the  opposition  are 
pressing  into  the  Kingdom. 

A  description  of  that  generation  fol- 
lows as  a  foolish  one  (vv.  16-19),  but 
there  were  some  who  believed  and  are 
referred  to  in  the  words  "wisdom  is 
justified  of  her  children." 

As  the  judge  of  that  generation  our 
Lord  now  speaks  (vv.  20-27).  "Woe," 
is  heard  for  the  first  time.  In  the  com^ 
ing  day  there  will  be  different  degrees 
of  punishment  (vv.  2.2,  24),  responsi- 
bility being  gauged  by  privilege.  From 
the  "wise  and  prudent''  fn  their  own 
eyes,  i.  e.,  the  self-righteous  Pharisees, 
these  things  were  hidden,  but  were  re- 
vealed unto  "babes,"  the  poor  in  spirit 
conscious  of  their  need  (v.  25).  Our 
Lord  now  turns  toward  these  in  verses 
28-30,  in  which  he  offers  no  longer  the 
Kingdom,  but  rest  and  service  to  them 
that  come  to  Him.  Practically  He  has 
been  rejected  by  the  nation,  and  is  ap- 
proaching the  turning  point  in  His  min- 
istry, when  the  proclamation  of  the 
Kingdom  shall  cease. 

III.  Opposition  Expressed,  12. 

The  enmity  is  coming  to  a  head.  In 
1-8,    the    Lord    of    the    Sabbath    is    un- 


justly accused  of  Sabbath-breaking, 
and  answers  His  accusers  by  facts  of 
Holy  Writ.  David,  as  the  rejected  king 
in  his  time,  ate  the  shew-bread,  and 
"Great  David's  greater  Son''  in  His  re- 
jection is  correspondingly  guiltless. 
Next  comes  the  temptation  of  9-14,  with 
the  result  that  the  opposition  now  be- 
comes organized  (v.  14),  and  the  Lord 
withdraws  Himself  for  His  hour  is  not 
yet  come.  As  He  is  departing,  the  in- 
cident of  22-30  takes  place,  when  He  is 
again  charged  as  the  representative  of 
Satan  (v.  24,  compared  with  9 :  34). 
The  blasphemy  against  the  Holy  Ghost 
consists  in  attributing  His  work  to  Satan 
(vv.  31,  32).  "A  word  against  the  Son 
of  Man"  might  be  forgiven,  for  the  Holy 
Spirit  still  remained  to  convict  one  of 
that  sin  by  testifying  to  Christ._  But 
when  the  testimony  of  the  Holy  Spirit  to 
Christ  was  rejected  as  in  this  case, 
there  was  no  hope  left. 

The  opposition  increases  by  the  de- 
mand for  a  sign  (w.  38-42).  Had  He 
not  given  sufficient  signs?  Jonah  is  a 
type  of  His  own  death  and  resurrection 
and  He  will  give  him  as  a  sign.  The 
Queen  of  Sheba  is  another  sign.  But 
Israel  is  like  a  man  out  of  whom  a  de- 
mon had  gone  of  his  own  accord,  and 
comes  back  to  find  the  place  unoccupied 
and  brings  seven  other  worse  spirits  to 
fill  the  former  abode.  The  nation,  in 
other  words,  had  been  cured  of  idolatry 
by  the  Babylonian  captivity,  but  now  it 
was  boasting  of  forms  and  ceremonies, 
traditions  and  self-righteousness.  It 
was  empty  so  far  as  the  fear  of  Jehovah 
was  concerned,  and  by  and  by  the  evil 
spirit  would  return,  and  the  end  of  Is- 
rael, i.  e.,  the  period  of  the  tribulation, 
would  be  worse  than  the  first. 

The  Lord  is_  rejected  even  by  His 
family,  as  we  judge  by  comparing  the 
closing  verses  of  this  chapter  with  the 
reason  in  Mark  3  :  21.  He  declines  to 
see  them,  and  intimates  the  formation  of 
a  new  family  of  faith. 

Questions. 

1.  What  is  an  essential  qualification 
for  an  apostle? 

2.  What  is  the  limitation  of  the  apos- 
tles' commission  at  this  time? 

3.  How  does  that  limitation  affect  the 
teaching  of  chapter  10? 

4.  How  may  "violent"  be  interpreted 
in  chapter  11? 

5.  On  what  principle  will  future  ret- 
ribution be  rendered  ? 

6.  What  is  the  blasphemy  against  the 
Holy  Ghost? 

7.  How  would  you  explain  verses  43- 
45? 

8.  How  would  you  explain  Jesus'  ref- 
erence to  His  mother  and  His  brethren? 


302 


MATTHEW 


Ch.  13 


THE  TUENING  POINT 
Chapter  13 

From  the  dispensational  point  of  view, 
there  is  no  chapter  of  the  New  Testa- 
rtient  more  needful  to  be  understood 
than  this.  It  contains  seven  parables, 
which  now  that  the  practical  rejection 
■of  the  Messiah  by  Israel  has  taken  place, 
set  forth  the  result  of  the  gospel  in  the 
world  down  to  the  end  of  this  age,  when 
He  shall  come  again.  It  is  symbolic  that 
our  Lord  now  goes  into  a  ship  on  the 
sea,  the  latter  a  type  of  the  Gentile  na- 
tions as  compared  with  Israel ;  and  also 
that  He  talks  about  sowing  the  seed  in 
a  field  which  is  the  world,  as  distin- 
guished from  laboring  in  a  vineyard 
which  is  Israel  (Isa.  s  :  1-7). 

The  parables  are  divided  into  two 
groups,  the  first  four  spoken  before  the 
multitude,  and  the  last  three  in  the  pres- 
ence of  the  disciples  only.  Ibe  first 
again  may  be  divided  in  two — the  sow- 
er, and  the  tares  and  wheat — referring 
more  especially  to  the  earlier  history  of 
Christendom ;  and  'the  mustard  seed 
and  leaven  describing  its  further  prog- 
ress and  development. 

I.  The  First  Two  of  the  First 
Group — The  Sower  and  the 
Tares  and  the  Wheat. 

The  Lord  explains  them,  but  prior 
thereto  answers  the  question  of  the  dis- 
ciples (v.  10),  in  which  He  speaks  of 
the  "mysteries  of  the  Kingdom  of  heav- 
en."_  A  "mystery"  in  Scripture  is  a 
previously  hidden  truth,  now  divinely  re- 
vealed, but  in  which  the  supernatural 
element  remains  despite  the  revelation 
(Scofield).  _  The  "Kingdom  of  heaven," 
or,  the  "Kingdom  of  the  heavens"  as 
used  here  means  that  Kingdom  which 
is  to  be  set  up  on  the  earth,  the  truth 
concerning  which  is  "left  in  the  hands 
of  men"  while  the  King  is  absent,  in 
other  words,  it  stands  for  Christendom. 
It  is  given  to  true  disciples  to  know  the 
mystery  of  Christendom,  but  to  others 
it  is  not  given  (vv.  11-17). 

The  parable  of  the  sower  needs  no 
comment  other  than  emphasis  on  the 
fact  that  all  the  seed  sown  does  not  bear 
fruit. _  The  devil  in  the  first  case,  the 
flesh  in  the  second,  and  the  world  in  the 
third,  prevent  it.  In  other  words,  all 
men  will  not  be  converted  to  Christ  be- 
fore the  end  of  this  age.  This  is 
brought  out  with  more  force  in  the  sec- 
ond parable  (vv.  24-30  and  36-43).  The 
good  seed  here  is  not  the  gospel  of  the 
first  parable,  but  that  which  the  gospel 
produces,  "the  children  of  the  King- 
dom." These  are  sown  among  men,  and 
Satan  sows  his  seed  with  them.  The 
children  of  Satan  look  as  much  like  the 


children  of  God  as  tares  look  like  wheat. 
Only  the  angels  can  separate  them. 
Scofield  says :  "Mere  unbelievers  are 
never  called  the  children  of  the  devil, 
only  religious  unbelievers  are  called 
so,"  i.  e.,  those  who  profess  the  name 
of  Christ,  and  do  not  hold  the  truth  of 
Christ  (Matt.  13:38;  23:15;  John  8 : 
38-44,  and  other  places). 

II.  The   Second  Two  of  the  First 

Group — The     Mustard     Seed 
and  the  Leaven. 

The  mustard  seed  shows  the  rapid  but 
abnormal  development  of  Christendom 
to  a  great  place  in  the  earth.  The  fowls 
of  the  air  mean  unbelievers  of  various 
classes,  who,  for  selfish  reasons  embrace 
Christianity  and  find  shelter  in  its 
branches  (Compare  Dan.  4:20,  22  and 
Rev.  18:2).  "Leaven"  represents  "a 
principle  of  corruption  working  subtly" 
and  is  used  in  Scripture  invariably  in  a 
bad  sense  (Gen.  19:3;  Matt.  16:11, 
12;  Mark  8:15;  i  Cor.  5:6-8,  etc.). 
The  teaching  of  the  parable  is  that  the 
gospel  would  be  mingled  with  false  doc- 
trine, the  latter  increasing  to  the  end 
of  the  age.  (Compare  here  i  Tim.  4: 
1-3  ;  2  Tim.  2:17,  18;  4:3,  4;  2  Pet. 
2:  1-3,) 

III.  The   Third   Group— The   Hid 

Treasure,    The    Pearl,    The 
Drag-net. 

ITie  multitude  is  dismissed,  the  Lord 
and  His  disciples  have  entered  the 
house,  and  He  is  explaining  the  parable 
of  the  tares.  After  this  He  says,  "the 
Kingdom  of  heaven  is  like  unto  a  treas- 
ure hid  in  a  field"  (v.  44).  The  "field" 
was  previously  defined  as  the  world. 
The  hidden  "treasure"  is  Israel  (Exod. 
19:5;  Ps.  13s  :  4).  Christ  is  the  "man 
who  hath  found"  it.  It  is  now  hidden. 
Who  knows  where  the  "lost  tribes"  are? 
And  even  the  Jew  as  we  know  him  is  in 
the  world,  and  is  in  a  sense  lost  there 
(Rom.  II  :  25).  Christ  has  sold  all  that 
He  had  to  buy  the  field.  He  gave  His 
life  for  the  world  (i  Pet.  i  :  18),  but 
He  died  in  a  special  sense  for  that  na- 
tion (John  11:51).  What  joy  He  will 
have  when  He  takes  His  treasure  to 
Himself  (Deut.  30  :  9  ;   Isa.  49  :  13  ;    62  : 

4-7).    . 

Christ  is  the  "merchantman"  of  the 
next  parable  (v.  45),  and  "the  pearl  of 
great  price"  is  the  Church,  for  which  He 
gave  Himself  (Eph.  5  :  25-33).  "Ye  are 
not  your  own  but  are  bought  with  a 
price."  There  is  beauty  in  the  thought 
of  the  Church  as  a  pearl  whether  we 
consider  its  origin,  form,  appearance  or 
value.  It  comes  into  existence  not  me- 
chanically but  vitally,  just  as  Christ 
forms  His  church  by  communicating  His 


13:47-15:1 


MATTHEW 


303 


own  life  to  it.  The  pearl  comes  from 
the  sea  as  the  Church  comes  from  the 
nations  symbolized  by  the  sea.  A  grain 
of  sand  imbeds  itself  between  the  animal 
and  the  shell  and  creates  a  wound  in  the 
side  of  the  animal  in  so  doing.  In  the 
healing  of  the  wound  the  animal  depos- 
its a  thin  crust  of  a  bright  aspect  around 
this  grain  of  sand,  repeating  the  process 
till  the  pearl  is  formed,  blending  the 
colors  of  the  rainbow.  Eve  was  taken 
out  of  the  side  of  Adam,  and  the  side 
of  Christ  was  opened  that  out  of  it  He 
might  build  His  Church,  to  which  He 
addeth  daily  such  as  are  being  saved 
(Acts  2:41-47;  Eph.  2:21;  Col.  2: 
19,  etc.). 

The  Dragnet 

Is  not  the  gospel  net,  but  a  picture  of 
that  which  takes  place  in  Christendom  at 
the  end  of  this  age,  i.  e.,  after  the 
Church  is  taken  up  into  the  air  (i  Thess. 
4:  13-18). — Gaebelein. 

The  foregoing  interpretation  is  un- 
usual to  those  coming  freshly  upon  it, 
but  to  others  who  have  persued  the  les- 
sons in  the  Old  Testament  prophets,  it 
will  appear  perfectly  consistent,  and  fur- 
nish a  corroboration  of  the  unity  and 
divinity  of  the  Bible. 

Questions. 

1.  Name  the  parables  in  their  order. 

2.  What  is  the  scope  of  their  inter- 
pretation ? 

3.  What  is  meant  by  "the  Kingdom  of 
the  heavens"  as  employed  in  this  chap- 
ter? 

4.  What  is  a  "mystery"  in  a  scriptural 
sense  ? 

5.  What  inference  is  clear  from  these 
parables  ? 

6.  Who  are  "the  children  of  the 
devil,"  scripturally  interpreted? 

7.  How  is  "leaven"  invariably  used  in 
Scripture  ? 

8.  Give  the  interpretations  of  the  "hid 
treasure"  and  the  "pearl." 

9.  What  four  features  give  beauty  to 
the  pearl  as  a  type  of  the  Church  ? 

THE  FIRST   MINISTRY   TO   THE 
GENTILES 

Chapters  14-15 

Jesus  has  come.  He  has  proclaimed 
the  nearness  of  the  Kingdom,  revealed 
its  code  or  principles,  presented  His  cre- 
dentials, and  sent  forth  His  heralds. 
But  He  has  been  antagonized  and  prac- 
tically rejected  by  the  nation.  Then 
comes  the  turning  point,  when  He  ceases 
to  proclaim  the  nearness  of  the  King- 
dom, and  discourses  of  it  in  mystery.  In 
seven  parables  he  outlines  how  it  will 


fare  among  the  nations  in  the  absence 
of  the  King. 

One  might  suppose  that  the  teachings 
and  the  doings  of  our  Lord  to  follow, 
would  assume  a  different  complexion 
from  any  thing  before.  And,  as  a  mat- 
ter of  fact  such  is  the  case  in  the  judg- 
ment of  those  keen  in  dispensational 
discernment.  But  for  the  purpose 
before  us  it  is  undesirable  to  strain  after 
such  interpretations,  and  except  where 
they  are  very  clear,  we  shall  content 
ourselves  with  the  more  practical  line 
of   comment  as   hitherto. 

At  the  close  of  the  thirteenth  chapter 
(vv.  53-58),  "they  were  offended  in 
Him"  ;  less  and  less  is  the  nation  dis- 
posed to  receive  Him  as  its  Messiah, 
and  because  of  the  suspicions  of  Herod 
(c.  14:  I,  2),  He  deems  it  prudent  to 
withdraw  Himself  once  more  (vv.  13, 
14).  The  events  that  follow  in  the  chap- 
ter are  the  feeding  of  the  five  thousand, 
the  walking  upon  the  sea,  the  quieting  of 
the  storm,  and  the  healing  of  the  sick. 
All  these  are  additional  evidences  of  the 
grace  and  power  of  Jesus,  leading  to 
the  conviction  "Of  a  truth  thou  art 
the  Son  of  God"  (v.  33). 

At  chapter  15  the  Pharisees  once  more 
seek  occasion  against  Him  (vv.  i,  2),  but 
His  disciples  have  broken  no  divine 
law,  but  only  disregarded  one  of  their 
traditions.  The  charge  is  not  that  their 
hands  are  soiled,  but  only  ceremonially 
unclean  (Mark  7  :  1-4).  Christ  takes  the 
indirect  method  of  reply  by  attacking 
the  traditions  (vv.  3-6).  The  fifth  com- 
mandment is  plain  enough,  but  the 
Pharisees  had  supplemented  it  with  in- 
terpretations, making  it  so  burdensome, 
that  devices  had  to  be  invented  to  neu- 
tralize them.  But  in  neutralizing  the 
traditions  they  had  done  away  with  the 
original  law.  A  man  to  honor  his  par- 
ents must  do  so  and  so  for  them,  they 
said,  i.  e.,  more  than  the  commandment 
contemplated.  But  if  "so  and  so"  be- 
came irksome  in  any  case,  it  was  only 
necessary  to  affirm  that  the  money  it  in- 
volved had  been  pledged  as  a  gift  to  the 
altar,  and  then  it  need  not  be  given  to 
the  parents.  Thus  the  latter  failed  to 
be  honored  at  all. 

ITie  boldness  of  Christ  is  marked  in 
this  instance  (vv.  10,  11),  giving  further 
offence  to  His  enmies  (v.  12),  His  words 
calling  for  an  explanation  even  to  His 
disciples  (w.  15-20). 

There  is  a  dispensational  color  in  the 
transaction  following  (vv.  21-28),  which 
is  the  first  recorded  ministry  of  Christ 
to  a  Gentile  and  in  a  Gentile  country. 
It  comes  close  upon  the  aversion  to  Him 
of  His  own  nation,  and  points  propheti- 
cally to  that  "turning  to  the  Gentiles" 
which  marks  the  present  age.  The  sig- 
nificance here  is  found  in  the  woman's 


304 


MATTHEW 


Chs.  16-17 :  23 


first  appeal  to  Him  as  the  "Son  of 
David"  (v.  22),  to  which  as  a  Gentile, 
she  has  no  right  (v.  24)  ;  but  when, 
dropping  that,  she  throws  herself  upon 
His  "uncovenanted  mercies"  so  to  speak_ 
addressing  Him  only  as  "Lord,"  the 
plea  is  at  once  granted. 

Questions. 

1.  What  may  be  assumed  as  to  the 
teachings  of  this  Gospel  following  the 
turning  point  of  chapter  13?      ^    ,      ^ 

2.  Name  the  leading  facts  of  chapter 

3.  To  what  conviction  do  they  lead? 

4.  Explain  in  your  own  words  chapter 
IS :  1-6.  .        ,       1 

5.  What  gives  a  dispensational  color 
to  the  story  of  the  Syrophenician  wom- 

6.  What  is  its  prophetic  application? 
THE     FIRST     ANNOUNCEMENT 

OF  HIS  DEATH 

Chapters  ,16-17  :23 

In  the  first  of  these  chapters  there  are 
several  revelations,  from  one  of  which 
we  take  the  title  of  the  lesson. 

We  need  not  dwell  on  the  first  section 
(vv.  1-4),  in  which  Jesus  once  more  re- 
bukes the  Pharisees  and  Sadducees. 
Nor  need  we  dwell  on  the  second  sec- 
tion which  is  self-explanatory  (yy.  5- 
12).  But  at  the  third  (v.  13-16)  we 
reach  something  of  much  importance 
Of  course,  Jesus  knew  what  men  said 
of  Him,  but  the  question  of  verse  thir- 
teen was  to  lead  up  to  the  confession  ot 
Peter  which  in  the  outcome  became  His 
own  formal  claim  to  the  Messiahship, 
the  first  He  had  made.  The  answer  of 
verse  14  shows  that  the  people  knew 
Him  not,  as  it  is  to-day,  at  the  draw- 
ing to  a  close  of  the  Christian  age  (com- 
pare 2  Peter  2  and  3).  In  the  face  of 
this  Peter's  confession  is  wondertul,  in- 
cluding "all  upon  which^  personal  faith 
in  the  Son  of  God  rests." 

But  it  is  wonderful  also  in  that  it  is 
a  supernatural  revelation  to  Peter  (w. 
17-20).  The  time  is  now  ripe  for  Jesus 
to  reveal  that  great  fact,  the  mystery  of 
His  Church,  which  had  been  hid  from 
former  ages.  There  is  in  the  Greek  of 
verse  18,  a  play  vipon  the  words  "Peter  ' 
and  "rock."  The  first  is  "petros, 
which  means  "a  little  rock,"  a  piece  of 
a  large  rock.  The  second  is  petra, 
which  means  "rock."  Christ  does  not 
mean  to  build  His  Church  on  Peter,  but 
on  the  confession  of  Himself  as  the 
Christ,  the  Son  of  the  Living  God. 
Christ  is  the  rock.  Peter  is  careful  to 
tell  us  this  (i  Pet.  2:4-9)-  The  word 
for  Church,  "ecclesia,"  is  found  here  for 
the  first  time,  and  means  an  assembly  of 
called-out  ones.     Israel  was  called  out 


of  Egypt  and  assembled  in  the  wilder, 
ness  (Acts  7  :  38),  and  the  town-meeting 
at  Ephesus  was  an  assembly,  an  "ec- 
clesia" (Acts  19:39).  Observe  the  fu- 
ture tense,  "I  will  build  my  Church." 
There  was  no  Church  in  existence  be- 
fore, nor  did  it  subsequently  come  into 
existence  till  the  day  of  Pentecost.  Nor 
did  Peter  receive  "the  keys"  of  the 
Church,  but  of  the  "Kingdom  of  the 
heavens"  (v.  19),  which  is  "the  sphere 
of  Christian  profession,"  or  Christen- 
dom. A  key  is  a  badge  of  authority,  and 
whatever  it  meant  for  Peter,  it  meant 
for  all  the  apostles  as  is  seen  by  compar- 
ing the  whole  verse  with  18:  18,  where 
the  thought  is  repeated  and  applied  to 
all.  Peter  never  assumed  any  special 
authority  (see  Acts  15  :  7-19  ;  Gal.  2:11- 
15  ;  I  Pet.  1:1;  5:1).  Just  what  is 
meant  by  the  authority  here  conferred 
is  not  clear.  Some  think  it  was  that  ex- 
ercised by  Peter  in  opening  the  door  of 
the  gospel  to  the  Jews  on  the  day  of 
Pentecost,  and  to  the  Gentiles  in  the 
house  of  Cornelius  (Acts  2  :  38-42  ;  10  : 
34-46).  Others  think  it  is  a  general  au- 
thority constituted  in  the  great  commis- 
sion (28  :  12).  At  all  events,  it  was  not 
what  Rome  thinks  it  is,  for  the  eternal 
destiny  of  souls  is  held  in  the  power  of 
Christ  alone  (Rev.  i  :  18). 

The  first  revelation  of  His  death  ioU 
lowing  is  hardly  second  in  importance  to 
the  preceding  revelation  of  His 
Church,  except  that  it  has  been  an- 
ticipated ;  but  the  outcome  of  it  in  the 
case  of  the  disciples  is  of  the  deepest 
instruction  (vv.  21-27).  The  time  had 
not  come  earlier  for  this  revelation,  and 
now  that  it  had  come  how  poorly  pre- 
pared were  the  disciples  to  receive  it 
(vv.  22,  23)  !  Peter's  "rebuke"  is  ex- 
plained by  his  expectation  that  the 
earthly  Kingdom  would  be  immediately 
set  up,  and  his  disappointment  in  losing 
the  worldly  advantages  which  would  be 
his  at  that  time.  His  temptation  of 
Christ  was  not  different  in  essence 
from  that  of  Satan  in  the  wilderness, 
who  would  have  Christ  take  the  King- 
dom other  than  by  the  Cross  (v.  23). 
This  was  the  occasion  for  a  discourse 
on  the  denial  of  self  (vv.  24-27). 

The  closing  verse  of  the  section  above 
indicates  that  the  expectation  of  the  dis- 
ciples will  be  realized  at  the  second 
coining  of  Christ,  and  to  strengthen 
their  faith  as  to  this  the  transfiguration 
follows  (16:28;  17:8).  It  is  to  the 
transfiguration  that  verse  28  refers,  in- 
asmuch as  three  of  them  standing 
there  saw  Him  "coming  in  His  King- 
dom" in  miniature,  in  that  event.  For 
an  inspired  corroboration  of  this,  read 
2  Peter  i  :  16-18.  To  quote  the  Sco- 
field  Bible:  "The  scene  contains  in 
miniature   all  the   elements   of   the   fu- 


17 :  24-20 :  16 


MATTHEW 


305 


ture  Kingdom  in  manifestation  :  (i)  the 
Lord,  not  in  humiliation,  but  glory  ;  (2) 
Moses,  glorified,  representing  the  re- 
deemed who  have  passed  through  death 
into  the  Kingdom;  (3)  Elijah  glorified, 
representing  the  redeemed  who  have  en- 
tered by  translation;  (4)  the  three  dis- 
ciples not  glorified,  representing  Israel 
in  the  flesh  in  the  future  Kingdom  ;  (s) 
the  multitude  at  the  foot  of  the  moun- 
tain (v.  14),  representing  the  nations 
who  are  to  be  brought  into  the  Kingdom 
after  it  is  established  over  Israel,  For 
the  third  point,  read  i  Corinthians  15: 
50-53  and  I  Thessalonians  4  :  14-17  '<  for 
the  fourth  Ezekiel  37,  and  for  the  fifth 
Isaiah  11  :  10-12  and  many  other  places. 

It  remains  to  speak  of  the  disciples' 
question  about  Elijah  (vv.  9-13),  sug- 
gested by  His  appearance  on  the  moun- 
tain, and  which  carries  us  back  to  Mala- 
chi  3  :  I  and  4:5,  6.  Here  are  two  dis- 
tinct prophecies,  the  first  fulfilled  in 
John  the  Baptist  who  had  come  "in  the 
spirit  and  power  of  Elijah"  (Luke  i  : 
17)  ;  and  the  second  yet  to  be  fulfilled 
before  the  Lord  returns  a  second  time. 
This  will  be  doubtless  after  the  Church 
is  translated. 

Questions. 

1.  How  many  divisions  have  been 
found  in  this  lesson? 

2.  To  what  was  the  confession  of 
Peter  equivalent  so  far  as  Christ  was 
personally  concerned? 

7,  Give  in  your  own  words  the  play 
on  the  words  "Peter"  and  "rock." 

4.  Have  you  examined  i  Peter  2  :  4-9? 

5.  What  is  the  Greek  word  for 
"Church,"    and    its   meaning? 

6.  When  did  the  Church  of  Christ 
come  into  existence? 

7.  Have  you  examined  the  texts 
touching  on  Peter's  supposed  authority? 

8.  What  are  the  views  about  the  pow- 
er of  the  keys  ? 

9.  What  explains  Peter's  "rebuke"  of 
Christ  ? 

10.  How  is  16:28  explained? 

11.  How  does  the  transfiguration 
show  us  Christ  "coming  in  His  king- 
dom"? 

12.  How  would  you  explain  Christ's 
words  about  Elijah? 

THE    SECOND    ANNOUNCEMENT 
OF  HIS  DEATH 

Chapters  17:  24-20:  16 

'The  first  announcement  of  His  death 
and  resurrection  by  our  Lord  in  the  last 
lesson,  connected  His  suft'ering  with  the 
act  of  His  own  nation,  while  this  pre- 
dicts the  part  played  in  it  by  one  of  His 
own  band  (vv.  22,  23).  It  furnishes  a 
starting  point  for  a  new  lesson  as  in 
the  other  case. 


The  incident  concluding  chapter  17,  is 
full  of  suggestive  teaching.  It  is  the 
temple  tribute  that  is  in  mind,  about 
sixty  cents  of  our  money,  and  Peter  in 
saying  "Yes,"  has  already  lost  the  sig- 
nificance  of  His  confession  of  Christ.  If 
He  were  "the  Son  of  the  living  God," 
then  was  it  not  His  glory  that  had  ap- 
peared in  the  temple,  and  why  should  He 
pay  tribute?  But  He  surrenders  His 
personal  right,  after  He  again  makes 
it  clear  to  His  disciple.  How  His 
glory  as  Creator  flashes  forth  in  the 
miracle  of  the  piece  of  money ! 

"At  the  same  time"  the  disciples  ask 
the  question  beginning  the  next  chapter 
Did  our  Lord's  words  about  "the  keys  of 
the  Kingdom  of  the  heavens''  in  the  pre- 
ceding chapter  awaken  this  inquiry? 
(Compare  Luke  9  :  46.)  How  selfish  and 
worldly  was  their  ambition  still !  The 
Lord's  answer  (vv.  2-4),  is  what  He 
gave  to  Nicodemus  (John  3).  It  is  a 
question  whether  in  verse  5  the  refer- 
ence is  to  a  "little  child"  in  the  literal 
or  in  thespiritual  sense,  but  the  words 
"believe  in  me"  (v.  6),  turn  the  scale 
in  favor  of  the  latter.  Verses  7  and  9 
are  hard  to  apply  in.  that  connection, 
but  they  teach  the  necessity  of  removing 
all  stumbling-blocks  out  of  our  way. 
Verse  _  10  brings  us  back  to  the  little 
child  in  the  literal  sense.  Some  think 
the  words  mean  that  every  such  child 
has  its  gviardian  angel.  Some  that  every 
believer  has  such  an  angel.  While 
others  take  the  word  "'angel"  in  the 
sense  of  "spirit"  (Acts  12:  15),  and  in- 
terpret the  passage  to  mean  that  if 
such  little  children,  "who  belong  to  the 
kingdom  die,  their  disembodied  spirits 
behold  the  Father's  face  in  heaven, — 
in  other  words  they  are  saved." 

In  the  section  now  reached  (w.  15- 
20),  we  meet  for  the  second  and  last 
time  in  this  Gospel  the  word  "Church," 
which  has  special  interest  because  her 
executive  power  in  the  earth  is  spoken 
of.  It  is  plain  until  we  come  to  verse 
18,  which  is  to  be  understood  not  as 
limited  to  the  apostles  and  their  "suc- 
cessors" so-called,  but  as  including  the 
whole  of  the  local  church  in  any  place 
gathered  unto  the  name  of  the  Lord 
Jesus.  He  sanctions  in  heaven  what  she 
thus  binds  or  loosens  on  earth.  What  a 
promise  that  in  verses  19  and  20! 
What  mighty  things  has  it  accomplish- 
ed, and  it  still  holds  good  ! 

The  law  of  forgiveness  (vv.  21-35),  is 
in  answer  to  Peter's  question,  inspired 
by  the  preceding,  probably.  In  that  case, 
however,  our  Lord  had  been  speaking 
about  restoring  a  brother  to  the  Church, 
while  here  it  is  a  question  of  personal 
grievances,  and  the  forgiveness  must  be 
unlimited   (compare  Luke  17:3,  4). 

At  chapter  19  we  find  Jesus  in  Judea 


306 


MATTHEW 


20 :  17-22 :  14 


again,  His  last  visit  there  prior  to  His 
crucifixion.  Had  we  this  Gospel  alone 
to  consider  it  would  appear  as  the  first 
visit  of  Jesus  after  His  baptism,  but  as 
a  matter  of  fact  there  were  at  least  two 
visits  intervening,  judging  by  Johns 
record.  .  „. 

Once  more  His  enemies  are  at  nis 
heels,  this  time  on  the  divorce  question 
(vv  7-12).  Ihe  Pharisees  were  divided 
about  this,  the  school  of  Hillel  holding 
that  a  man  might  put  away  his  wite  tor 
almost  any  cause,  and  that  of  Shammai, 
only  for  adultery.  Our  Lord  goes  back 
of  Moses  to  the  beginning  (yy.  4-0;- 
Moses  never  commanded  writings  qt 
divorcement,  but  allowed  or  suffered  it 
(vv  7,  8)  in  cases  where  there  was  sus- 
picion of  adultery  (Num.  5)-  }^^  act- 
ual sin  was  punishable  by  death,  ihe 
Lord's  command  in  the  matter  is  plain 
and  authoritative  (v.  9).  But  the  dis- 
ciples think  that  under  such  circum- 
stances it  is  better  not  to  marry  at  all 
(v  10)  which  leads  Christ  to  say  that 
some  are  unfitted  for  it  by  nature,  some 
have  been  mutilated  by  wicked  men, 
while  some  remain  unmarried  for  the 
sake  of  the  Kingdom  (v.  12).  All  are 
not  able  wisely  to  remain  unmarried, 
but  where  they  are,  it  is  not  a  man- 
enforced  celibacy,  but  a  divinely-be- 
stowed gift.  This  seems  to  some  to  be 
the  meaning  of  verse  II. 

The  incident  of  the  little  children  (vv. 
13-15)  shows  that  the  disciples  had  not 
caucht  the  significance  of  the  teaching 
of  the  previous  chapter.  But  blessed  be 
God  there  is  a  place  for  children  in  the 
Kingdom.  The  parents  in  these  cases 
must  have  been  believers,  setting  an  ex- 
ample to  others  to  bring  their  offspring 
to  Christ  for  His  salvation  and  bless- 
ing.           ,    , 

The  next  incident  brings  before  us  a 
t'-'^ical  religious  man  of  the  world  (vv, 
16-26)  through  which  we  are  taught  that 
salvation  is  of  God,  and  not  dependent 
on  the  deeds  of  man.  The  Lord  rebukes 
him  for  calling  Him  "good"  (v.  17),  be- 
cause the  young  man  was  thinking  of 
Him  as  a  man  merely,  and^  "There  is 
none  righteous,  no  not  one."  He  then 
meets  him  on  his  own  ground.  If  he 
would  do  something  to  earn  eternal  life, 
there  is  but  one  thing  to  do  ;  but  this 
he  is  shown  never  to  have  done.  If  he 
really  loves  his  neighbor  as  himself  he 
would  share  what  he  had  with  his  neigh- 
bor. The  sequel  shows  how  self-deceiv- 
ed he  was  (v.  22).  "The  eye  of  the 
needle"  (v.  24)  was  a  proverb  among 
the  Jews.  After  the  gates  of  a  city 
were  closed  at  night,  caravans  could  not 
enter.  There  were  narrow  openings  at 
the  side  large  enough  for  the  human 
traveler  to  pass  through  but  not  his 
beast  of  burden.  This  opening  was  call- 
ed "the  eye  of  a  needle." 


Out  of  this  event  grows  the  conclu- 
sion of  this  lesson  down  to  20  :  16.  The 
self-seeking  disciple  again  comes  into 
view  (v.  27),  and  also  the  condescension 
of  our  Lord  Who  does  not  rebuke  but 
praciously  instructs  him  (vv.  28,  29). 
Ihe  "regeneration"  here  means  the  re- 
newal of  the  earth  when  the  Kingdom  is 
finally  set  up  (Rom.  3  :  18-25). 

"The  Kingdom  will  be  administered 
over  Israel  through  the  apostles  accord- 
ing to  the  ancient  theocratic  judgeship 
(Judges  2  :  28)."  But  the  promise  holds 
something  for  all  the  faithful  as  well  as 
the  aiostles  (v.  29).  The  meaning  of 
verse  30  is  illuminated  by  the  parable  of 
the  laborers  in  the  next  chapter  which 
was  uttered  "to  keep  the  disciples  from  a 
spirit  of  self-righteousness."  God  will 
give  rewards  in  that  day  as  may  seem 
best  to  Him.  They  are  not  the  legal  out- 
come of  our  works  even  as  saved  sinners, 
but  the  expression  of  God's  grace.  We 
should  be  careful  in  the  interpretation 
of  parables  not  to  seek  a  meaning  or  ap- 
plication of  every  detail,  for  in  doing  so 
we  are  as  apt  to  teach  error  as  truth. 

Questions. 

1.  What  distinction  is  made  between 
the  first  and  second  announcements  of 
Christ's  death  ? 

2.  Paraphrase  the  story  of  the  mira- 
cle of  the  tribute  money. 

3.  How  has  the  latter  part  of  18:  10 
been  interpreted  ? 

4.  To  whom  do  we  understand  the 
power  of  18  :  18  to  be  granted? 

5.  Where  is  Jesus  at  the  beginning  of 
chapter  19,  and  thereafter? 

6.  What  is  the  Lord's  teaching  about 
divorce  ? 

7.  What  leson  may  be  learned  from 
19:13-15? 

8.  What  is  the  main  lesson  taught  by 
the  incident  of  the  rich  young  ruler? 

9.  Explain  the  proverb  "the  eye  of  the 
needle." 

10.  What  does  "regeneration"  mean, 
19: 28? 

11.  What  is  the  main  teaching  of  the 
laborers  in  the  vineyard? 

12.  Of  what  are  we  to  be  careful  in 
the  interpretation  of  parables? 

THE   THIRD   ANNOUNCEMENT 

OF  HIS  DEATH 

Chapters  20 :  17-22 :  14 

With  this  third  announcement  our 
Lord  has  indicated  the  three  classes  9f 
his  foes,  the  leaders  of  His  nation  in 
the  first  announcement,  one  of  the 
twelve  in  the  second,  and  now  the  Ro- 
man Gentiles  (vv.  17-19). 

The  ambitious  request  of  James  and 
John  (vv.  20-28),  is  in  keeping  with  the 
selfishness  previously  expressed  by 
Peter.    The  immediate  occasion  for  the 


MATTHEW 


307 


request  is  found  in  our  Lord's  words 
which  they  had  misunderstood  (vv.  19- 
28).  The  gentleness  of  Jesus  (v.  22)  is 
as  marked  as  in  the  other  case.  His 
"cup"  stood  for  all  the  agony  of  the 
Cross,  how  could  they  drink  it?  Not  the 
bodily  agony  merely,  but  that  experi- 
enced in  the  withdrawal  of  His  Father's 
face.  They  would  indeed  be  partakers 
of  His  suffering  in  one  sense  (v.  23), 
not  that  from  the  side  of  God  but  from 
the  side  of  man  (Col.  i  :  24  ;  Phil.  3  : 
10  ;  I  Pet.  2:21),  but  their  place  in  the 
Kingdom,  when  it  should  be  set  up, 
must  be  determined  by  the  Father.  Of 
course,  the  subjection  He  here  ex- 
presses towards  the  Father,  is  not  that 
of  His  divine  nature,  which  was  co- 
equal with  the  Father,  but  His  human 
nature.  It  is  as  the  glorified  man  at  the 
head  of  the  Kingdom  He  now  speaks  (i 
Cor.  15:27,  28;  Phil.  2:9-11).  The 
indignation  of  the  ten  against  the  two 
was  not  because  of  the  latter's  presump- 
tion towards  the  Lord,  but  because  of 
the  advantage  they  were  seeking  over 
them.  The  ten,  in  other  words,  were 
as  selfish  as  the  two  ;  hence  the  rebuke 
and  instruction   following,   for  all. 

The  healing  of  the  two  blind  men  (vv. 
29-34)  recalls  the  instance  of  9:27-31, 
but  it  is  not  the  same.  Mark  10  :  46  and 
Luke  18:3s  mention  but  one  man  and 
the  common  explanation  is  that  there 
were  two  mircles  of  the  kind  connected 
with  this  visit  to  Jericho,  one  as  Christ 
entered  and  the  other  as  He  left  the 
city.  But  some  account  for  this  seeming 
discrepancy  in  another  way.  For  ex- 
ample, as  son  of  David  and  heir  to  the 
throne,  Christ  was  soon  to  be  presented 
to  Jerusalem,  and  ere  this  takes  place 
He  has  the  testimony  of  two  witnesses 
that  He  is  the  Son  of  David,  which  was 
necessary  according  to  the  law.  This 
they  think,  is  the  reason  why  two  blind 
men  are  mentioned  exclusively  in  Mat- 
thew's Gospel  which  is  the  Gospel  ot 
the  Kingdom. 

The  entry  into  Jerusalem  (21  :  i-ii), 
which  took  place  on  the  first  day  of  the 
last  week  of  our  Lord's  earthly  life,  is 
His  formal  offer  of  Himsef  to  the  na- 
tion as  their  King.  This  was  necessary 
to  His  formal  rejection  by  the  nation, 
and  is  established  by  His  fulfilment  of 
Zechariah  9  :  9.  This  allusion  to  Zech- 
ariah's  words  would  mark  Him  as  an 
imposter  or  else  their  true  Messiah.  The 
leaders  of  the  nation  regard  Him  in  the 
former  light ;  and  even  the  multitude, 
though  they  at  first  acclaimed  Him  as 
"the  Son  of  David"  (v.  9),  in  their  cool- 
er judgment  settled  on  the  simpler  title 
of  5  :  II,  and  afterwards  took  up  the  cry 
"Crucify  Him  !" 

This  is  the  second  time  Jesus  cleansed 
the  temple    (vv.   12-17),  the   first   near 


the  beginning  of  His  ministry  (John  2  : 
13-16).  It  becomes  a  foreshadowing  of 
His  second  coming  to  fulfill  Malachi  3  : 
3.  the  necessity  for  which  appears  in 
Daniel  9  :  27  ;  Matthew  24  :  15,  et  seq. ; 
2  Thessalonians  3:4,  8.  How  different 
the  scene  in  v.  14,  type  of  that  which 
shall  follow  also  in  that  day  when  He 
comes  again  to  Israel !  The  language  of 
the  chief  priests  and  scribes  (v.  15)  ac- 
centuates the  rejection  of  Him  mani- 
fested all  along.  The  8th  Psalm  which 
Jesus  quotes  is  Messianic,  and  His  use 
of  it  is  a  further  asseveration  of  His 
claim  to  be  that  Promised  One.  Beth- 
any, the  home  of  Martha,  Mary  and 
Lazarus,  was  His  abiding  place  during 
this  week  (v.  17). 

The  barren  fig-tree  (vv.  i8-22)_stands 
for  the  nation  of  Israel.  On  seeing  the 
leaves  of  profession,  He  had  a  right  to 
expect  fruit,  but  there  was  nothing  on 
it  for  Him,  though  He  hungered.  Com- 
paring Zech.  4  :  7,  a  mountain  is  used  in 
Scripture  to  represent  a  large  or  diffi- 
cult undertaking,  in  which  sense  prob- 
ably it  is  here  used  (v.  2i)._  If  Israel 
at  this  time  was  a  mountain  in  the  way 
of  the  gospel,  it  could  be  removed,  as  it 
was  removed,  by  faith,  and  cast  into 
the  sea  of  the  nations  (Gffibelein). 

The  climax  is  nearing.  As  the  nation 
had  rejected  the  Messiah,  so  now  the 
Messiah  rejects  the  nation  in  the  par- 
ables following :  The  Two  Sons  (w. 
28-32)  ;  The  Householder  (vv.  33-46)  ; 
The  Marriage  of  the  King's  Son  (22  :  i- 
14).  The  immediate  occasion  for  them 
is  in  verses  23-27 — another  attack  of  the 
leaders.  They  were  incensed  at  His  ac- 
tion in  the  Temple  on  the  previous  day 
and  the  words  He  then  spake  against 
them.  Behold  the  divine  wisdom  with 
which  He  now  deals  with  them,  silencing 
them  utterly  ! 

The  first  of  these  parables  is  inter- 
preted by  our  Lord  Himself.  The  sec- 
ond requires  no  extended  comment. 
God  is  the  householder,  Israel  the  vine- 
yard, the  leaders  of  the  nation  the  hus- 
bandmen, the  servants  the  holy  proph- 
ets, the  son  Christ  Himself.  The  chief 
priests  and  the  Pharisees  are  condemn- 
ed out  of  their  own  mouths  (v.  41). 
The  next  verse  is  a  quotation  from 
Psalm  118,  which  is  Messianic.  Christ 
as  the  "Stone"  is  revealed  in  a  three- 
fold way.  To  Israel  He  was  a  stumbling- 
block  and  rock  of  offense,  for  He  came 
to  them  not  as  a  monarch  but  in  the 
form  of  a  servant  (Isa.  8:14,  15  ;  Rom. 
9  :  32.  33  :  i  Cor.  i  :  23  :  i  Pet.  2  :  8). 
To  the  Church  He  is  the  foundation- 
stone  and  head  of  the  corner  (i  Cor.  3  : 
II  ;  Eph.  2  :  20-22  ;  i  Pet.  2  :  4,  5).  'To 
the  Gentile  world-powers.  He  is  the 
smiting  stone  of  destruction  (Dan.  2 : 
3,    4) — Scofield.     The   Kingdom   would 


308 


MATTHEW 


20:15-23 


not  be  given  to  that  generation  which 
had  rejected  Christ,  but  to  the  faithful 
remnant  in  the  latter  days. 

The  third  parable  foreshadows  more 
than  the  other  two,  as  it  brings  in  the 
Gentiles  (vv.  8-10).  Verse  3  applies  to 
the  offer  of  the  Kingdom  made  to  Israel 
up  to  the  time  of  Christ's  death  and 
resurection.  Verse  4  perhaps  applies  to 
the  renewed  offer  down  to  the  time  of 
its  further  rejection  in  the  martyrdom 
of  Stephen  (Acts  ;)•  Read  especially 
Acts  3  :  19-21.  Verse  7  applies  to  the 
destruction  of  Jerusalem  by  Titus  A.  D. 
70.  Verses  8  to  10  apply  to  the  preach- 
ing of  the  gospel  to  the  Gentiles  begin- 
ning with  Peter  at  Acts  10.  The  man 
without  the  wedding  garment  (vv.  11- 
12)  may  mean  the  mere  professor  m 
Christendom.  "Many  are  called,"  and 
make  this  outward  profession,  but 
"few  are  chosen,"  in  the  sense  that  they 
really  accept  and  put  on  Christ  as  their 
righteousness. 

Questions. 

1.  How  did  Christ  distinguish  His 
foes  in  connection  with  the  announce- 
ment of  His  death  and  resurrection? 

2.  What  spirit  was  evinced  by  James 
and  John?  .       .      ^ 

3.  What  dispensational  meaning  is  at- 
tachable to  the  healing  of  the  two  bhnd 
men  ?  .  •   , 

4.  To  what  was  Christ's  entry  into 
Jerusalem  equivalent  ?  _ 

5.  What  does  His  cleansing  of  the 
Temple  foreshadow? 

6.  Of  what  is  the  barren  fig-tree  a 
type  ?  - 

7.  How  would  you  interpret  21  :  21  f 

8.  Name  the  three  parables  in  which 
our  Lord  rejects  the  nation. 

9.  Name  the  three  ways  in^^ which 
Christ  is  revealed  as  the  "Stone."     _ 

10.  Apply  the  parable  of  the  marriage 
feast  dispensationally. 

WOE  AND  FAEEWELL 

Chapter  22:    15-23 

Another  effort  to  "entangle  him  in 
his  talk,"  and  a  new  enemy,  the  Hero- 
dians.  They  were  the  politicians  of  the 
time,  a  low  class  of  Jews  who,  for  self- 
ish reasons,  favored  the  Roman  rule 
represnted  by  Herod.  With  flattery  He 
is  approached  (v.  16),  but  had  He  an- 
swered their  question  negatively  (v.  17), 
the  Herodians  would  have  accused  Him 
before  the  Roman  judges,  while  affirm- 
atively, the  Pharisees  could  have  done 
so  before  the  Sanhedrin.  No  true  Mes- 
siah, they  would  have  said,  would  teach 
subjection  to  the  Gentiles.  But  as  be- 
fore, He  silences  them,  for  had  they 
rendered  unto  God  the  things  that  ^yere 
God's,  they  would  not  now  be  obliged 
to  render  anything  unto  Csesar  (w.  18- 


22).  The  Sadducees  were  the  rational- 
ists who  denied  the  future  life  and  all 
connected  with  it  ;  hence  their  question, 
although  founded  on  Deut.  25  :  5,  et  seq., 
was  combined  of  ignorance  and  sarcasm. 
There  will  be  a  resurrection  but  it  does 
not  imply  marriage  (v.  30).  The  proof 
of  resurrection  He  employs  (v.  32),  is 
a  proof  also  of  the  inspiration  of  the 
words  of  the  original  Scriptures.  In 
the  quotation  from  Exodus  3  :  14,  the 
present  tense  of  "to  be"  is  used,  and 
on  that  He  bases  His  argument  for  the 
future  life.  The  Pharisees  fare  no  bet- 
ter with  their  inquiry  than  the  othei 
two  (vv.  32-40),  and  then  our  Lord  asks 
them  a  question  which  ends  attempts  of 
this  kind  on  their  part.  He  quotes 
Psalm  no  which  at  once  proves  Him 
the  Messiah  and  the  very  God  (vv.  41- 
46).  . 

Now  the  declaration  of  the  judgments 
on  His  enemies.  The  Scribes  and  Phar- 
isees were  the  national  leaders  of  the 
Jews,  in  which  sense  they  sat  in  Moses' 
seat,  and  it  became  necessary  to  obey 
them.  But  to  observe  their  instruction 
was  one  thing,  and  to  follow  their  ex- 
ample another  (v.  3).  As  to  the  first, 
compare  Rom.  13:1-7,  and  i  Peter  2: 
13-17.  "Phylacteries,"  meaning  things 
to  observe,  get  their  name  from  Exodus 

13  :  9-16,  Deuteronomy  6  :  9  and  the  fol- 
lowing verses.  A  phylactery  is  a  strip 
of  leather  attached  to  a  small  box  con- 
taining a  parchment  copy  of  Deuteron- 
omy 6  :  4-8.  This  strip  is  used  to  fasten 
the  box  around  the  head  so  that  it  rests 
in  the  middle  of  the  forehead.  Another 
is  wound  around  the  left  arm.  This  lit- 
eral interpretation  of  the  Scriptures 
was  for  show  (5-7).  And  they  not  only 
loved  show,  but  to  be  addressed  by 
high-sounding  names,  which  must  not 
be  true  of  disciples  of  Christ  (vv.  8-12). 

The  eight  woes  of  the  next  chapter  all 
pronounced  against  various  forms  of 
hypocrisy,  and  with  which  our  Lord 
closed  His  public  ministry,  suggest  the 
Beatitudes  with  which  He  opened  that 
ministry.  We  cannot  do  more  than 
touch  upon  a  few  of  the  distinctions  He 
makes.  The  first,  that  of  hindering  (v. 
13),  comes  home  to  preachers  and 
teachers  of  Christianity  who  are  not  re- 
generated and  taught  of  the  Spirit  in 
the  Word.    The  second  and  third,  verses 

14  and  15,  need  no  explanation.  The 
fourth,  verses  16-22,  displays  the  igno- 
rance of  the   mere  ritualist.  _  The  fifth 

'  and  sixth  describe  the  formalist  (vv.  23- 
26).  The  seventh  is  a  figurative  de- 
scription of  their  religious  character  (v. 
28),  and  the  eighth  no  less  so  (vv.  29- 
31).  They  made  a  show  of  zeal  in 
adorning  the  burial  places  of  the  proph- 
ets their  fathers  had  slain,  and  yet  they 
were  exhibiting  the  same  spirit.  Did 
our  Lord  ever  utter  a  severer  word  than 


Chs.  24-25 


MATTHEW 


309 


verse  33?  And  in  that  connection  note 
the  personal  pronoun  of  authority — 
"Behold,  I  send  unto  you  prophets." 
All  He  there  predicts  was  soon  fulfilled 
in  the  Acts. 

Now  the  pathetic  farewell  (vv.  37-. 
39).  Their  house  is  left  unto  them  des- 
olate. It  is  Tuesday  of  that  last  week, 
and  as  He  leaves  the  temple  and  the 
city  it  is  not  to  return  until  Thursday, 
the  day  of  the  last  passover  and  the  be- 
trayal. And  yet  His  final  word  is  one 
of  hope.  Israel  would  see  Him  again,  i. 
e.,  at  His  second  coming,  and  the  faith- 
ful remnant  would  exclaim  "Blessed  is 
He    that    cometh    in    the    name    of    the 


Lord." 


Questions. 


I.  Who  were  the  Herodians? 
■  2.  What   is   the   spiritual   significance 
of    the    words,    "Render    unto    Caesar," 
etc.? 

3.  How  does  the  quotation  from 
Psalm  no  prove  the  deity  of  Christ? 

4.  Explain  the  reference  to  the  phy- 
lacteries. 

5.  How  many  "woes"  are  there,  and 
acrainst  what  feature  of  iniquity  are  they 
directed  ? 

6.  Quote  our  Lord's  final  word  of 
hope. 

THINGS  TO  COME 

Chapters  24-25 

The  present  lesson  connects  itself 
with  the  last  without  a  break.  The  dis- 
ciples were  mystified  by  what  our  Lord 
said  about  the  "house,"  i.  e.,  the  tem- 
ple, being  left  "desolate"  (23:38), 
which  explains  why  they  called  His  at- 
tention to  its  grandeur  and  strength 
(24:1).  His  further  observation  (y. 
2)  deepened  their  wonder,  hence  their 
improvement  of  the  opportunity  on  the 
Mount  of  Olives  for  the  three  questions 
of  verse  three. 

The  first  was  answered  by  the  destruc- 
tion of  the  temple  under  Titus,  A.  D. 
70.  But  although  Christ  replies  to  this 
question  as  He  does  the  other  two,  yet 
that  reply  is  recorded  only  in  Luke  21  : 
20-24.    The  replies  to  the  others  follow. 

Verses  4-14  are  capable  of  a  two-fold 
application.  In  the  first  place,  they  give 
in  outline  panoramic  form  the  features 
of  the  present  age  during  the  absence 
of  the  King^  and  then  in  a  more  par- 
ticular way  describe  the  end  of  the  age  ; 
for,  as  the  Scofield  Bible  says,  "all  that 
has  characterized  the  age  throughout  all 
these  centuries  gathers  into  awful  in- 
tensity at  the  end." 

What  are  these  features?  False 
Christs,  wars,  famines,  pestilences, 
earthquakes,  persecutions,  apostasy, 
false  teaching,  abounding  iniquity,  and 
spiritual  declension — just  what  Chris- 
tendom  in   these  twenty   centuries   re- 


cords as  fulfilling  the  words.  Compare 
Daniel  9  :  24-27,  and  2  Timothy  3. 

To  be  specific  as  to  verse  14,  it  re- 
fers to  the  proclamation  of  the  good 
news  that  the  Kingdom  promised  to  Is- 
rael, and  which  both  John  the  Baptist 
and  Christ  preached  at  the  beginning,  is 
again  "at  hand."  This  will  be  proclaim- 
ed at  the  end  of  the  age,  not  by  the 
Church,  as  we  understand  it,  which 
shall  have  been  caught  up  to  meet  the 
Lord  in  the  air  (i  Thess.  4:  13-18),  but 
by  the  Jewish  remnant,  the  believing 
Israelites  on  the  earth  at  that  day  (Isa. 
1:9;     Rom.    11:5;    Rev.    14:6,    7). 

Verse  15  points  to  the  crisis  at  the 
end.  "The  abomination  of  desolation" 
(Dan.  9:27),  which  is  the  image  of 
"the  man  of  sin"  (2  Thess.  2:  3-8),  and 
the  "Beast"  (Rev.  13:4-7)  will  then  be 
set  up  in  the  temple  of  restored  Jerusa- 
lem, and  the  hour  of  the  Great  Tribula- 
tion will  have  come.  From  this  on  (vv. 
15-28),  our  Lord  gives  the  details  of  this 
period.  The  believing  Jews  in  Jerusa- 
lem at  that  time  are  warned  to  flee  (vv. 
16-20).  A  renewed  warning  is  given  as 
to  false  Christians  (vv.  21-26).  The  sud- 
den smiting  of  the  Gentile  world-powers 
is  announced  (vv.  2^ ,  28  compared  with 
Dan.  2  :  34).  The  glorious  appearing  of 
the  Lord  visible  to  the  nations,  together 
with  the  regathering  of  Israel  as  a  na- 
tion are  set  before  us  next  (vv.  29-31). 
The  sign  of  the  fig-tree  is  given  (vv. 
32,  33),  and  then  "warnings  applica- 
ble to  this  age  over  which  these  events 
are  ever  impending"  (w.  34-51)  ;  and 
yet,  as  stated  above,  especially  applica- 
ble to  the  end  period  itself.  The  first 
verse  of  this  last-named  section  (v.  34) 
requires  special  notice.  The  primary 
definition  of  the  Greek  word  for  "gen- 
eration" is  race,  family,  or  stock,  in 
which  sense  the  word  is  evidently  used 
by  our  Lord.  The  race  of  Jews  (Israel) 
"shall  not  pass  till  all  these  things  be 
fulfilled" — a  promise  to  the  truth  of 
which  the  centuries  bear  witness. 

Chapter  25  continues  the  discourse. 
The  phrase  "the  Kingdom  of  heaven" 
or  "the  Kingdom  of  the  heavens"  re- 
calls the  parables  of  chapter  13,  and  ap- 
lies  to  the  same  thing,  viz,  the  sphere 
of  professing  Christianity,  i.  e.,  Chris- 
tendom during  the  absence  of  the  King. 
At  the  first,  that  is,  after  our  Lord's  as^ 
cension,  the  attitude  of  the  disciples 
was  that  of  going  "forth  to  meet  the 
bridegroom"  (v.  i).  In  other  words 
they  were  "waiting  for  the  coming  of 
our  Lord"  (i  Co.  1:7).  But  "the 
bridegroom  tarried,"  and  "they  all  slum- 
bered and  slept"  (v.  5).  The  "mid- 
night" is  coming  however,  when  the  cry 
is  made  "Behold  the  bridegroom  !" 
The  wise  virgins  are  the  true  believers, 
"the  oil  in  their  vessels"  (v.  4)  symbol- 
izing the  indwelling  of  the  Holy  Spirit 


310 


MATTHEW 


Ch.26 


(Romans  8  :  9).  The  foolish  virgins  are 
the  mere  professors,  as  is  evident  from 
"I  know  you  not"  (v.  12).  As  this  par- 
able sets  before  us  that  testing  of  the 
Christian  profession  which  the  coming 
of  the  Lord  will  reveal,  so  the  parable 
that  follows  sets  before  us  the  testing; 
of  service.  The  talents  are  the  gifts 
God  has  bestowed  on  His  servants  to 
use  for  His  glory  (i  Co.  12).  Exercise 
of  any  gift  will  increase  it  through  the 
Holy  Spirit ;  and  faithful  service,  though 
it  be  in  the  use  of  any  one  gift,  will 
bring  approval.  The  difficulty  in  the 
parable  is  the  faithless  servant,  who 
must  not  be  regarded  as  a  true  be- 
liever, but  a  mere  professor  as  in  the 
preceding  case.  A  true  believer  would 
never  call  Christ  a  hard  master. 

The  closing  verses  (vv.  31-46)  do  not 
contain  a  parable  so  far  as  the  record 
goes,  but  for  all  we  know  a  description 
of  fact.  It  is  a  judgment  scene,  but  not 
the  last  judgment  (Rev.  20:11-15). 
The  object  of  the  judgment  is  the  Gen- 
tile nations  of  the  earth.  The  time  is 
after  the  Church  has  been  caught  up  to 
meet  the  Lord  in  the  air,  and  when  He 
has  come  for  the  gathering  of  the  rem- 
nant of  Israel  at  the  end  of  this  age. 
The  place  doubtless  is  Palestine.  There 
is  no  resurrection  here,  no  books  open- 
ed, and  nothing  said  about  the  dead,  all 
of  which  is  in  contrast  to  the  last  judg- 
ment. Moreover,  three  classes  are  pree- 
ent  here,  sheep,  goats,  and  "My  breth- 
ren," the  test  being  not  the  possession 
of  eternal  life,  but  the  treatment  ac- 
corded by  the  nations  to  these  "breth- 
ren." The  latter  are  the  "Jewish  rem- 
nant who  will  have  preached  the  gospel 
of  the  Kingdom  to  all  nations  during 
the  tribulation."  Examine  Zechariah 
14:  1-5  and  Joel  3  for  light  upon  this 
judgment  scene. 

Questions. 

1.  How  many,  and  what,  were  the 
questions  asked  by  the  disciples  on  the 
Mount  of  Olives? 

2.  What  was  the  answer  to  the  first 
question,  and  where  is  it  recorded? 

3.  What  two-fold  application  may  be 
given  to  24 :  1-14? 

4.  What  features  will  mark  this  age 
increasing  in  intensity  at  the  end  ? 

5.  How  would  you  interpret  verse  14 
particularly? 

6.  What  Old  and  New  Testament  pas- 
sages are  paralleled  by  verse  15? 

7.  What  does  "generation"  mean, 
verse   34? 

8.  Who  are  meant  by  the  wise  and 
foolish  virgins  of  chapter  25? 

9.  What  is  the  distinction  between 
the  "testings"  of  the  two  parables  in 
this  chapter? 

-*>.  What  is  the  difficulty  in  the  sec- 


ond parable,  and  how  would  you  ex- 
plain it  ? 

11.  How  would  you  distinguish  be- 
tween the  judgment  at  the  close  of  this 
chapter,  and  the  last  judgment  in  Reve- 
lation ? 

12.  Who  are  meant  by  "My  breth- 
ren"? 

BETKAYAL  AND  AEEEST 

Chapter  26 

This  solemn  chapter  divides  itself 
thus : 

1.  The  counsel  to  kill  Jesus,  vv.  1-5, 

2.  The  anointing  of  Jesus,  vv.  6-13, 

3.  The  bargain  of  betrayal,  vv.  14-16, 

4.  The   last    Passover,  vv.    17-25, 

5.  The  institution  of  the  Lord's  Sup- 
per, vv.  26-29, 

6.  The  prediction  of  Peter's  denial, 
vv.  3o-3S> 

7.  The  agony  in  the  garden,  vv.  36-46, 

8.  The  betrayal  and  arrest,  vv.  45-56, 

9.  The  hearing  before  Caiaphas,  vv. 
57-68, 

10.  The  denial  of  Peter,  vv.  69-75. 
As  to  the  first  point    (vv.   1-5),  note 

that  Christ  predicts  His  death  for  the 
fourth  time,  adding  the  manner  of  it, 
and  the  time  it  would  take  place.  What 
a  calm  walking  up  into  death  it  was! 
But  see  how  Satan,  through  the  human 
conspirators,  would  hinder,  if  he  could, 
the  offering  of  the  sacrifice  at  the  ap- 
pointed time!    (v.  5). 

As  to  the  second  point  (vv.  6-13),  w& 
learn  from  John  12  :  1-8,  that  the  woman 
was  Mary,  the  sister  of  Lazarus,  lead- 
ing to  the  presumption  that  Simon  the 
leper  was  her  father,  and  possibly  one 
whom  Jesus  had  healed.  The  circum- 
stance that  one  Gospel  speaks  of  her 
as  anointing  Jesus'  head  and  the  other 
His  feet,  shows  that  the  "ordinary 
anointing  of  hospitality  and  honor"  in- 
cluded both.  Matthew  mentions  the 
first  as  in  harmony  with  the  general 
purpose  of  his  Gospel  to  reveal  Jesus  as 
the  king.  John  reveals  Him  as  the  Son 
of  God,  in  which  the  attitude  of  Mary 
at  His  feet  is  in  harmony.  Verse  12 
is  significant,  indicating  that  Mary  un- 
derstood more  of  Christ's  death  than 
the  disciples  ;  in  which  connection  note 
that  she  is  "not  among  the  women  who 
went  to  the  sepulchre  to  embalm  His 
body."  The  cost  of  the  ointment  (John 
12  :  5),  equals  about  $50,  which  as 
values  are  to-day  compared  with  those 
times  would  mean  six  times  as  much,  or 
$300.  A  laborer's  daily  wage  at  that 
time  beine  a  penny,  one  understands  the 
"indignation"  of  the  disciples  (v.  8). 
But  how  blessed  to  obtain  our  Lord's 
interpretation  of  the  act  (v.  10)  !  Let 
us  bring  our  best  to  Him  no  mattef 
what    men    say.      To    Him    let    it    be 


Ch.27 


MATTHEW 


311 


brought.  There  is  much  charity  and 
philanthropy  in  our  day  in  which  the 
glory  of  the  Lord  Jesus  Christ  is  not 
considered. 

As  to  the  third  point  (vv.  14-16),  com- 
pare Psalm  41:9;  69:25;  109:8; 
Zechariah  11:12,  and  observe  from 
Luke  22 :  3,  that  Satan  entered  into 
Judas,  and  that  the  price  for  which  he 
sold  our  Lord  was  that  of  a  slave  (Ex- 
odus 21  : 32), 

Coming  to  the  Passover  (vv.  17-25). 
let  it  not  be  supposed  that  because  of 
the  different  accounts  in  the  four  Gos- 
pels there  is  any  conflict  among  them, 
even  though  we  may  not  be  perfectly 
able  to  harmonize  them.  For  the  Pass- 
over itself,  and  what  it  commemorated, 
we  refer  to  Exodus  12. 

The  institution  of  the  Lord's  Supper 
which  followed  (vv.  26-29),  marked  the 
end  of  the  Mosiac  dispensation.  The 
Passover  had  fulfilled  its  purpose  as  the 
paschal  lamb  to  which  it  pointed,  was 
to  be  slain  the  next  day.  Hence  the  in- 
auguration of  a  new  feast  embodying 
the  fundamental  truth  of  Christianity 
as  that  had  embodied  the  fundamental 
truth  of  Judaism  (Weston).  And  the 
fundamental  truth  of  Christianity  is 
"remission  of  sins."  "Remission"  means 
to  send  off,  or  away,  i,  e.,  to  separate 
the  sin  from  the  sinner.  In  this  respect 
there  is  a  difference  between  human 
and  divine  forgiveness.  The  first  re- 
mits the  penalty,  which  is  all  that  it  can 
do,  while  the  second  remits  the  sin. 
And  the  latter  can  do  this,  because  with 
God,  forgiveness  always  follows  the 
execution  of  the  penalty  (see  Lev.  4: 
35;  Heb.  9:22).  We  are  forgiven  for 
Christ's  sake,  in  the  sense  that  Christ 
has  borne  the  sins  of  the  believer  in  His 
own  body  on  the  tree.  What  meaning 
must  be  wrapped  up  in  verse  29,  "new 
with  you  in  my  Father's  kingdom !" 
Who  can  fathom  its  depths? 

Concerning  the  agony  in  the  garden 
(vv.  36-46),  we  must  not  suppose  the 
"cup"  was  the  fear  of  mere  physical 
pain  or  death,  in  which  event  Christ 
would  have  been  lacking  in  the  courage 
and  faith  of  many  an  ordinary  martyr. 
Moreover,  He  need  not  have  died  at  all 
had  He  desired  otherwise  (John  10:  17, 
18).  The  "cup"  must  have  been  the 
making  of  His  soul  an  offering  for  sin 
(Isa.  53  :  10),  including  the  withdrawal 
of  His  Father's  face  on  account  of  that 
sin  (Psalm  22:  i) — not  His  own  sin  of 
course,  but  that  of  the  whole  world  (i 
John  2:  2).  The  value  of  His  petition 
is  seen  in  the  testimony  it  bears  to 
the  necessity  of  the  atonement,  showing 
that  without  the  shedding  of  His  blood 
there  could  have  been  no  remission. 

Other  events  in  this  chapter  we  pass 
over  to  speak  of  them  in  the  next  les- 


son, pausing  a  moment  to  allude  to  the 
seeming  discrepancy  in  the  account  of 
the  denial  of  Peter  (vv.  69-75).  Com- 
paring the  story  here  with  the  corre- 
sponding places  Mark  14,  Luke  22,  and 
John  18,  it  is  to  be  kept  in  mind,  that 
an  excited  crowd  had  gathered  and  that 
Peter  was  questioned  in  two  places ; 
with  the  servants  (Matthew  26:58), 
where  the  first  charge  was  made  (v.  69)  ; 
and  in  the  porch  where  a  great  number 
of  people  would  be  gathered,  and  where 
the  second  and  third  charges  were  made 
by  another  damsel  and  by  the  crowd. 

Questions. 

1.  Name  the  ten  great  facts  of  this 
lesson. 

2.  How  would  you  harmonize  the  two 
accounts  of  the  anointing  of  Jesus  by 
Marv? 

3.  Name  the  events  on  the  night  of 
the   Passover. 

4.  What  is  the  origin  of  the  Passover 
and  what  did  it  commemorate  ? 

5.  How  does  "remission"  differ  from 
"forgiveness,"   and  why  ? 

6.  How  should  we  interpret  the  "cup" 
spoken  of  in  Gethsemane  ? 

TKIAL  AND  CRUCIFIXION 

Chapter  27 

This  chapter  opens  with  the  delivery 
of  Jesus  to  Pontius  Pilate,  the  Ro- 
man governor  (vv.  i,  2)  ;  then  follows 
the  account  of  Judas'  remorse  (vv.  3- 
10)  ;  Jesus  is  now  questioned  by  Pilate 
(vv.  11-14);  Barabbas  is  released  and 
Jesus  is  condemned  (vv.  15-26)  :  He  is 
crowned  with  thorns  and  crucified  (vv. 
27-44 ;  He  dies  (vv.  45-46),  and  is 
buried  (vv.  57-66). 

The  account  of  Judas'  remorse  (vv. 
3-10)  seems  to  contain  two  discrepan- 
cies. For  example,  verse  5  compared 
with  Acts  I  :  18,  the  explanation  of 
which  is  that  he  fell  after  the  hanging. 
Verses  9  and  10  may  allude  to  Jeremiah 
18:  1-4  and  19:  1-3,  but  if  so,  the  ap- 
plication is  remote,  since  Zechariah  11  : 
12,  13  fits  the  case  more  exactly.  Per- 
haps this  is  a  copyist's  mistake,  al- 
though there  is  another  explanation.  In 
the  Jewish  canon  the  books  of  the  proph- 
ets began  with  Jeremiah,  and  sometimes 
his  name  was  given  to  the  whole  sec- 
tion of  the  prophets  just  as  we  use 
David's  name  for  any  of  the  Psalms,  or 
Solomon's  for  the  Proverbs,  though 
there  were  other  authors  in  each  case. 

Note  that  Jesus'  reply  to  Pilate, 
"Thou  sayest"  (v.  11)  is  equivalent  to 
a  declaration  that  He  was  what  Pilate 
said,  "The  King  of  the  Jews." 

Note  Pilate's  testimony  to  the_  inno- 
cense  of  Jesus,  and  that  according  to 
Roman  law  He  was  condemned  unjustly 
(v.  24). 


312 


MATTHEW 


Ch.28 


Note  Jesus'  consciousness  to  the  end, 
as  illustrated  in  his  refusal  to  sip  the 
stupefying  drink  (v.  34), 

The  inscription  on  the  Cross  is  re- 
corded differently  by  the  evangelists, 
but  this  does  not  imply  a  contradiction 
or  weaken  the  argument  for  the  inspira- 
tion of  their  records.  The  inscription 
was  in  three  different  languages  involv- 
ing a  different  arrangement  of  the 
words  in  each  case.  Secondly,  no  one 
of  the  writers  quotes  the  entire  inscrip- 
tion. Thirdly,  they  all  agree  in  empha- 
sizing the  one  great  fact  that  He  was 
"the  King  of  the  Jews."  Fourth,  their 
narratives  combined  give  the  full  in- 
scription, as  follows : 

"This  is  Jesus,  The  King  of  the  Jews" 

"The  King  of  the  Jews" 

"This  the  King  of  the  Jews" 

"Jesus  of  Nazareth,  the  King  of  the 
Jews." 

It  is  consistent  with  the  strictest  view 
of  the  inspiration  of  the  original  auto- 
graphs that  the  Holy  Spirit  may  have 
had  a  purpose  in  causing  the  four  dif- 
ferent records  to  be  written,  and  that 
the  purpose  was  to  bring  out  in  relief 
the  charge  made  against  Jesus,  as  that 
charge  was  in  itself  the  strongest  testi- 
mony to  His  Messiahship  and  the  fulfil- 
ment of  the  Word  of  God. 

The  words  "yielded  up  the  ghost"  (v. 
50)  should  not  be  passed  over.  They 
mean  "dismissed  His  spirit,"  and  im- 
ply an  act  of  His  will.  Christ  did  not 
die  like  other  men  who  cannot  help 
themselves,  but  because  His  work  was 
done  His  life  was  laid  down  of  His  own 
volition.  (Compare  Mark  15:37;  Luke 
23:46;  John  10:18;  19:30).  This 
is  an  inferential  testimony  to  the  sacri- 
ficial character  of  His  death. 

The  "veil  of  the  temple"  (v.  51)  sepa- 
rated between  the  Holy  Place  and  the 
Most  Holy  the  latter  that  into  which 
the  High  Priest  alone  entered  once  a 
year  with  the  blood  of  atonement  (Exod. 
26:  31  ;  Lev.  16).  It  was  a  type  of  the 
human  body  of  Christ,  and  its  rending 
signified  that  "a  new  and  living  way" 
was  opened  for  believers  into  God's 
presence    (Compare  9:1-8;    10:19-22). 

The  resurrection  referred  to  (vv.  52, 
53)  was  one  of  the  most  remarkable 
testimonies  to  the  deity  of  Christ  and 
the  divinity  of  His  work  on  the  Cross. 
Did  the  bodies  of  these  saints  return  to 
their  graves?  It  is  usual  to  imagine  so, 
but  they  may  have  ascended  to  heaven 
with  Jesus  when  He  "led  captivity  cap- 
tive" (Eph,  4:  8-10).  See  "Progress  in 
the  Life  to  Come,"  by  the  author. 

Questions. 

1.  Name  the  seven  chief  events  of 
this  chapter. 

2.  Nama  the  parallel  Scriptures. 


3.  How  would  you  harmonize  verse  3 
with  Acts  I  :  18? 

4.  How  would  you  explain  the  differ- 
ent reports  of  the  writing  on  the  Cross? 

5.  What  evidence  have  we  here  to  the 
voluntariness  of  Christ's  death? 

6.  What  was  the  significance  of  the 
rending  of  the  veil? 

7.  Have  you  read  Ephesians  4:8-10? 

RESUEEECTION 
Chaptee  28 

Perhaps  the  most  important  comment 
we  can  make  on  this  chapter  will  be  the 
order  of  the  ten  events  on  the  day  of 
which  it  speaks,  (i)  The  three  women, 
Mary  Magdalene  ;  Mary,  the  mother  of 
James  ;  and  Salome,  start  for  the  sepul- 
cher,  followed  by  other  women  bearing 
spices.  (2)  These  find  the  stone  rolled 
away  and  Mary  Magdalene,  goes  to  tell 
the  disciples  (Luke  23:55-24:9;  John 
20:1,  2).  (3)  Mary,  the  mother  of 
James,  draws  near  the  tomb  and  discov- 
ers the  angel  (Matthew  28  :  2).  (4) 
She  returns  to  meet  the  other  women 
bearing  the  spices.  (5)  Peter  and  John 
arrive,  look  in  and  go  away.  (6)  Mary 
Magdalene  returns,  sees  the  two  angels 
and  Jesus  (John  20:11-18).  (7)  She 
goes  to  tell  the  disciples.  (8)  Mary,  the 
mother  of  James,  returns  with  the  other 
women,  all  of  whom  see  the  two  angels 
(Luke  24:4,  5;  Mark  15:15).  (9) 
They  receive  the  angel's  message.  (10) 
While  seeking  the  discioles  are  met  by 
Jesus  (Matthew  28:8-10). 

Another  comment  of  interest  is  the 
order  of  the  appearances  of  Jesus  on 
this  day.  (i)  To  Mary  Magdalene 
(John  20:14-18);  (2)  To  the  women 
returning  from  the  tomb  with  the  an- 
gel's message  (Matthew  28:8-10)  ;  (3) 
To  Peter  (Luke  24 :  34 ;  i  Cor.  15:5); 
(4)  To  the  two  on  the  way  to  Emmaus 
(Luke  24:  13-31)  ;  (5)  To  the  apostles 
in  the  absence  of  Thomas  (Luke  24 : 
36-43  ;   John  20 :  19-24)). 

In  dividing  the  chapter  we  have  (i) 
The  narative  of  the  resurrection  with 
the  appearance  of  Jesus  to  the  women 
(vv.  i-io)  ;  (2)  The  false  invention  of 
the  Jews  (v.  11-15);  (3)  The  gather- 
ing in  Galilee  (w.  16-20). 

We  can  only  touch  upon  the  most  im- 
portant things,  one  of  which  is  Christ's 
reference  to  His  disciples  as  His  "breth- 
ren" (v.  10).  For  the  first  tirne  does  he 
use  that  word  in  such  connection,  show- 
ing that  until  His  death  and  resurrec- 
tion on  their  behalf  the  relationship  had 
not  become  possible.  (Compare  Ps.  22: 
22  and  Heb.  2:11,  12.) 

Another  important  thing  is  verse  13, 
"Say  ye,  His  disciples  came  by  night, 
and  stole  Him  away  while  we  slept." 
We  give  excerpts  from  Gsebelein  on  this 


MATTHEW-MAEK 


313 


verse:  "The  watch  recover  from  their 
fright,  and  some  hasten  to  the  city. 
Surely  something  happened  or  why 
should  they  leave  their  post  to  make  a 
report?  Then  it  is  strange  they  went 
to  the  priests  first  and  not  the  Roman 
governor.  This  was  an  irregular  pro- 
ceeding, from  which  we  conclude  that 
what  thev  had  to  report  was  of  greater 
importance  for  the  priests  than  Pilate. 
Who  knows  but  these  priests  had  in- 
structed the  guard  that  if  He  should 
come  forth  they  were  to  come  to  them 
first  of  all?  Their  report  was  a  witness 
of  the  resurrection  and  that  the  tomb 
was  empty. 

"The  Sanhedrin  was  hastily  summoned 
to  receive  the  report  in  an  official  way. 
The  straightforward  statement,  as  men 
of  military  training  are  apt  to  reoort, 
made  doubt  about  veracity  impossible. 
To  impeach  them  would  have  been  in- 
sane. But  what  would  happen  if  this 
truth  got  out  among  the  people? 

"The  resurrection  must  be  denied 
which  could  only  be  by  inventing  a  lie. 
The  only  possible  lie  was  that  His  dis- 
ciples stole  the  body.  The  story  is  in- 
credible. It  is  easier  to  believe  He 
arose  from  the  dead  than  to  believe 
what  the  Jews  invented  about  His  resur- 
rection. The  disciples  had  forgotten 
about  the  resurrection  promised  and 
they  were  a  scattered,  poor,  timid  lot  of 
people.  But  even  if  they  had  been 
anxious  to  steal  the  body,  how  could 
they  have  done  it?  Here  was  the  com- 
pany of  armed  men.  Then  there  was 
the  sealed,  heavy  stone. 

"But  the  ridiculous  side  of  the  lie 
came  out  with  the  report  the  soldiers 
were  to  circulate.  The  disciples  came 
and  stole  the  body,  while  they  were 
sleeping !  It  is  incredible  that  all  these 
men  had  fallen  asleep  at  the  same  time, 
and  so  fast  asleep  that  the  commotion 
of  rolling  away  the  stone  and  the  carry- 
ing away  of  the  dead  did  not  disturb 
them.  Furthermore,  sleeping  at  a  post 
meant  death  for  the  Roman  soldier. 
One  might  have  nodded  and  risked  his 
life,  but  that  all  slept  is  an  impossibil- 
ity. But  the  report  is  foolish ;  they 
were  asleep,  and  while  asleep  witnessed 


how  the  disciples  stole  the  body  of 
Jesus  !  It  was  a  miserable  lie,  and  is 
continued  to  the  present  day." 

We  might  mention  here  the  testimony 
of  Josephus,  who  says  in  his  antiquities  : 
"He  appeared  to  them  alive  on  the  third 
day,  as  the  divine  prophets  had  foretold 
these  and  ten  thousand  other  wonderful 
things  concerning   Him." 

A  third  matter  of  importance  is  the 
"Great  Commission"  as  it  is  called  (vv. 
19,  20).  Note  the  word  "Name"  as 
indicative  of  the  Trinity.  It  is  not 
names  but  "Name."  "Father,  Son  and 
Holy  Spirit  is  the  final  name  of  the  one 
true  God.  *  *  *  The  conjunction  in 
one  name  of  the  three  affirms  equality 
and  oneness  of  substance."  Note  the 
peculiarity  of  the  terms.  This  is  the 
Kingdom  commission,  as  another  ex- 
presses it,  not  the  Christian  commission. 
The  latter  is  in  Luke,  distinctively  the 
Gentile  Gospel,  but  not  here,  which  is 
distinctively  the  Jewish  Gospel.  And 
this  is  all  the  more  remarkable  because 
in  Luke,  the  disciples  are  commanded 
to  go  to  the  Jews  (24:47),  while  here 
they  are  commanded  to  go  to  "all  na- 
tions." It  points  to  the  close  of  the 
age  when  the  commission  will  be  carried 
out  by  the  faithful  remnant  of  the  Jews 
so  often  spoken  about.  It  has  not  yet 
been  carried  out.  The  story  of  the  Acts 
is  not  its  fulfilment.  Its  accomplish- 
ment has  been  interrupted,  but  will  be 
taken  up  before  the  Lord  comes  to  de- 
liver Israel  at  the  last. 

Questions. 

1.  Repeat  the  order  of  the  events  on 
the  day  of  resurrection. 

2.  Do  the  same  with  reference  to  the 
appearances  of  Jesus. 

3.  Divide  the  chapter  into  three 
parts. 

4.  How  wotild  you  answer  the  argu- 
ment that  the  disciples  stole  the  body  of 
Jesus? 

5.  What  is  the  significance  of  the 
word  "Name"  in  the  "Great  Commis- 
sion"? 

6.  How  do  you  distinguish  the  "Com- 
mission" in  Matthew  from  that  in 
Luke? 


MAKK 


INTEODUCTOEY 

As  Matthew  wrote  for  the  Jevv,  so 
Mark  wrote  for  the  Gentile.  In  illus- 
tration of  this  we  find  that  with  a  sin- 
gle exception  at  the  beginning  of  his 
Gospel,  Mark  practically  omits  all  refer- 
ence   to    the    Old   Testament   prophets. 


This  shows  that  he  is  addressing  a  peo- 
ple to  whom  such  references  were  not 
necessary  as  in  the  other  case,  even  if 
they  would  have  been  intelligible.  In 
other  words,  the  Gentiles  knew  nothing 
of  the  sacred  Scriptures,  and  were  not 
expecting  the  Messiah  of  whom  they 
spake.    As  carrying  the  thought  further, 


314 


MARK 


11 : 1-2 :  12 


Mark  omits  the  genealogical  table  of 
Matthew,  since  it  is  not  necessary  for 
him  to  prove  to  Gentiles  that  Jesus  de- 
scended from  Abraham  through  David. 
More  careful  examination  shows  that  all 
the  omissions  in  Mark's  Gospel  are  of 
an  especially  Jewish  character.  It  will 
be  seen  too,  that  Mark  explains  Jewish 
words  and  customs  which  would  be  left 
unnoticed  if  he  were  addressing  Jews 
(5:41  ;    7:  1-4,  etc.). 

There  were  two  great  Gentile  peoples 
of  that  day  the  Romans  and  the  Greeks, 
and  Mark  is  addressing  the  first-named. 
The  Romans  represented  the  idea  of  ac- 
tive power  in  the  world,  and  their  ideal 
was  military  glory.  They  were  the  peo- 
ple who  did  things.  Their  highest  con- 
ception of  power  and  authority  was 
themselves,  i.  e.,  the  Roman  state,  which 
they  worshipped  in  the  person  of  its 
emperor.  Their  spiritual  need  as  a  peo- 
ple grew  out  of  this  fact,  for  they  were 
failing  to  attain  their  ideal  in  the  state. 
With  all  their  power  and  authority,  in- 
justice, cruelty  and  suffering,  still  pre- 
vailed, and  would  continue  to  do  so. 

Mark's  Gospel  fits  into  this  condition 
of  things.  It  sets  forth  Jesus  as  the  ac- 
tice  Servant  of  Jehovah.  It  is  marked 
by  energy,  power,  movement,  particular- 
ly attractive  to  the  Romans.  It  is  the 
briefest  Gospel,  containing  but  sixteen 
chapters  in  comparison  with  the  twenty- 
eight  in  Matthew,  showing  it  to  be  in- 
tended for  a  people  of  action  rather 
than  meditation.  The  discourses  of 
Jesus  are  omitted,  rather  than  His 
deeds,  as  for  example,  the  Sermon  on 
the  Mount,  the  charge  to  the  disciples, 
the  message  on  His  second  coming. 
And  then,  too,  the  things  which  Mark 
records  as  distinguished  from  Matthew, 
are  those  calculated  to  arouse  the  atten- 
tion of  men  of  affairs  and  action.  In 
this  connection  note  the  frequent  em- 
ployment of  the  words  "straightway" 
and  "immediately,"  which  are  the  same 
word  in  the  original,  and  occur  not  less 
than  forty  times. 

Speaking  of  Jesus  as  the  Servant  of 
Jehovah,  it  is  to  be  remembered  that  he 
was  so  announced  by  the  Old  Testament 
prophets.  (See  Isa.  42  :  i  ;  43  :  10  ; 
dQ  :  6,  and  elsewhere.  Also  Zech.  3  :  8, 
Mark  10:45;  Phil.  2 :  7,  etc.)  It  is 
not  our  idea  to  follow  this  thought 
closely  in  commenting  on  the  Gospel, 
but  it  may  be  interesting  to  give  the  fol- 
lowing outline  of  it  from  that  point  of 
view,  in  Gaebelein's  Analysis  of  Mark  : 

Part  I.  The  Servant ;  Who  He  is  and 
How   He   came.     1  :  1-13. 

Part  2.  The  Servant's  Work ;  not  to 
be  Ministered  unto,  but  to 
Minister,     i  :  14-10  :  52. 

Part  3.  The    Servant    in    Jerusalem. 


Presented  as  King  and  Re- 
jected.    Chapters   11-13. 

Part  4.  Ihe  Servant  giving  His  life  a 
Ransom  for  Many.  Chap- 
ters  14-15  :  47. 

Parts.  The  Servant  Highly  Exalted. 
Risen  and  Ascended ;  His 
Commission  to  His  Serv- 
ants.    Chapter  16. 

Questions. 

1.  Give  four  reasons  for  believing 
that  Mark  wrote  for  the  Gentiles. 

2.  Describe  the  Romans  and  their 
spiritual  need. 

3.  Give  three  reasons  for  believing 
that  Mark  wrote  for  the  Romans. 

4.  From  what  point  of  view  does 
Mark  present  Jesus? 

5.  Give   Gaebelein's   outline    of   Mark. 

BEGINNING    OF    CHKIST'S   MIN- 

ISTEY 

Chapters  1:  1-2:  12 

Study  this  lesson  in  comparison  with 
Matthew  to  discover  what  Mark  omits 
and  what,  if  anything,  he  adds ;  and 
then  consider  the  same  in  its  bearing  on 
the  object  or  purpose  of  the  gospel  as 
described   in   the   "liifodurtory"  lesson. 

The  following  analysis  will  aid : 

Introduction,  1:1. 

Testimony  of  John  the  Baptist,  i  :  2-8. 

Testimony  of  God  the  Father,  i  :  9-1 1. 

Victory  in  the  Wilderness,   i  :  12,  13. 

Call  of  the  Disciples,  i  :  14-20. 

Works  of  Power,  1:21-2:12. 

The  introduction  is  without  a  parallel 
in  the  other  Gospels.  Its  abruptness  is 
almost  startling,  but  the  chief  feature  of 
it  is  its  testimony  to  Christ's  deity. 
The  Servant  of  Jehovah  is  at  the  same 
time  "the  mighty  God"   (See  Isa.  9:6). 

John's  testimony  is  paralleled  in  Mat- 
thew 3  :  i-ii,  but  here  it  is  much  briefer 
(See  the  last  lesson).  Compare  the  in- 
tervening chapters  of  Matthew  and  ob- 
serve in  detail  what  Mark  has  omitted 
— the  genealogy,  the  Virgin  birth,  the 
visit  of  the  wise  men,  the  sojourn  in 
_  Egypt,  the  settlement  in  Nazareth. 
'  None  of  these  important  events  evident- 
ly fall  in  with  the  purpose  of  this  Gos- 
pel. The  Romans  will  be  attracted  by 
activity  and  strength,  and  hence  the 
writer  begins  at  once  at  the  ministry  of 
Christ. 

God's  testimony  to  His  Son  is  paral- 
leled in  Matthew  3:13-17.  Note  here 
the  first  use  of  "straightway,"  as  refer- 
red to  in  "Introductory,"  and  that  Mark 
says — Jesus  "saw  the  heavens  opened." 
Among  minor  points  Mark's  Gospel  is 
notable  for  descriptive  details  of  this 
kind. 

The  wilderness  victory  is  found  in 
Matthew  4:1-11,  and  the  student  will 
be  impressed  with  its  succinctness  here. 


2 :  13-5 : 1 


MARK 


315 


Compare  "driveth"  with  "led"  in  Mat- 
thew, and  note  the  bearing  on  the  sup- 
posed objective  of  this  Gospel.  The 
different  temptations  are  omitted,  but 
reference  is  made  to  "wild  beasts," 
which  is  also  characteristic. 

For  what  is  placed  here  under  the  call 
of  the  disciples,  see  Matthew  4  :  12-22 
and  the  comments  there. 

The  works  of  power  are  paralleled  in 
part  in  Matthew  8  and  9.  Note  another 
descriptive  touch  in  Mark's  reference  to 
the  healing  of  Peter's  wife's  mother, 
"He  took  her  by  the  hand  and  lifted  her 
Ud"  (1:31).  Also  his  reference  to 
Christ's  early  rising  to  pray  (v.  35),  and 
His  being  "moved  with  compassion"  in 
the  case  of  the  leper  (v.  41).  He  alone 
speaks  of  the  "four"  men  who  bore  the 
one  sick  of  the  palsy  (2  :  3). 

It  is  interesting  to  observe  at  the 
close  of  this  lesson  that  the  journey  it 
includes  describes  a  kind  of  circle,  since 
Jesus  began  His  work  in  the  synagogue 
at  Capernaum  (1:21),  traveled  to  the 
adjacent  towns  and  throughout  all  Gali- 
lee (vv.  38,  39),  returning  to  Caper- 
naum again.  Do  not  fail  to  use  a  map 
here. 

Questions. 

1.  Did  you  read  again  the  chapters 
in  Matthew  leading  up  to  the  events  of 
this  lesson  in  Mark? 

2.  What  strikes  you  as  peculiar  in 
verse  i ? 

3.  Among  minor  points  for  what  is 
Mark's  Gospel  noted  ? 

4.  What  four  illustrations  of  this  are 
found  in  the  last  division  of  this  lesson? 

5.  Have  you  examined  a  map  in  con- 
nection with  this  lesson  ? 

FKOM  THE  CALL  OF  LEVI  TO 
THE  TEACHING  BY  THE  SEA- 
SIDE 

Chapters  2 :  13-3 :  35 

The  events  are  : 

The  call  of  Levi,  2:  13-20. 

Parables  of  the  cloth  and  the  bottles, 
2 :  21-22. 

In  the  cornfields  on  the  Sabbath,  2 : 
23-28. 

Healing  the  withered  hand,  3  :  1-5. 

Healing  the  multitudes,  3  :  6-12. 

Choosing  the  twelve,   3  :  13-21. 

The  unpardonable  sin,  3  :  22-30. 

New  relationship,  3  :  31-35. 

We  will  not  in  every  case  name  the 
parallel  passage  in  Matthew,  which  can 
be  learned  by  the  marginal  references 
in  one's  Bible.  It  is  assumed  that  every 
reader  or  student  has  a  Bible  of  this 
character  which  he  consults.  He  will 
look  for  the  comment  desired  under  our 
treatment  of  Matthew  in  that  place, 
while  in  Mark  we  will  limit  ourselves  to 
what  is  peculiar  to  that  writer. 

Ihe  "Levi"  of  2:  13  is  identical  with 


Matthew.  He  took  toll,  or  collected  the 
taxes  for  the  Roman  government,  which 
made  him  an  object  of  hatred  to  his 
own  people  and  one  who  was  despised 
as  an  apostate.  Mark  mentions  the  fact, 
omitted  by  Matthew,  that  the  feast  of 
verse  15  was  in  Levi's  house. 

In  the  incident  of  the  withered  hand 
also,  there  is  an  addition  not  found  else- 
where, indicating  that  Mark  was  a  close 
observer  of  his  Master's  actions  and  in- 
terpreter of  His  feelings  (3  :  5). 

The  choosing  of  the  twelve  (3  :  13-21) 
has  quite  a  different  context  in  Mark 
from  Matthew.  Christ  is  on  the  moun- 
tain, but  the  Sermon  on  the  Mount  is 
not  given.  Notice,  too,  that  the  sur- 
names  of  James  and  John  are  found  here 
only  (v.  17).  And  do  not  pass  over 
verse  21,  which  is  peculiar  to  Mark. 
"Friends"  there  means  "kinsmen." 

A  verv  important  addition  is  that  un- 
der the  head  of  the  unpardonable  sin 
(v.  29).  "Danger  of  eternal  damna- 
tion" is  rendered  in  the  Revised  Version 
"guilty  of  an  eternal  sin,"  which  teaches 
us  the  awful  nature  of  ascribing  the 
work  of  the  Holy  Spirit  to  Satan,  and 
also  the  certainty  of  eternal  punish- 
ment. If  there  is  such  a  thing  as  eter- 
nal sin,  there  must  be  eternal  punish- 
ment to  accompany  it. 

Questions. 

1.  What  are  the  leading  incidents  of 
this  lesson? 

2.  Who  was  Levi  ? 

3.  What  is  characteristic  of  Mark  as 
a  reporter? 

4.  Name  the  things  peculiar  to  Mark's 
record. 

5.  What  two  great  doctrinal  truths 
are  here  emphasized? 

PAEABLES  AND  MIEACLES 
Chapters  4,  5 

This  lesson  contains  the  parables  of 
the  sower,  the  candle,  the  seed  growing 
secretly  and  the  mustard  seed  (4 :  i- 
34)  ;  and  the  miracles  of  the  stilling  of 
the  storm,  the  healing  of  the  Gadarene 
and  the  woman  with  the  issue  of  blood, 
and  the  raising  of  Jairus'  daughter  (4 : 

35-5 ;  43). 

The  parables  of  the  sower  (4  :  1-20) 
and  the  mustard  seed  (30-34)  are  the 
only  two  out  of  the  seven  in  Matthew  13 
which  Mark  records.  The  whole  of  the 
seven  taught  the  mystery  of  the  King- 
dom in  its  present  form  which  explains 
their  presence  in  Matthew,  the  Gospel 
of  the  Kingdom  ;  but  why  two  of  them 
are  given  in  Mark,  and  only  two,  is  not 
easy  to  determine.  Keeping  in  mind, 
however,  that  Mark  presents  Jesus  as 
the  Servant  of  Jehovah,  it  may  be  be- 
cause these  two  miracles  relate  to  His 
work  of  ministry.  Mark  adds  an  in- 
teresting sentence  to  the  parable  of  the 


316 


make: 


CHs.  5-9 


sower  (4:  13)  which  indicates  that  it  is 
fundamental  in  its  character  and  teach- 
ing, and  that  until  it  is  understood,  the 
others  cannot  be. 

While  the  parable  of  the  candle  (4: 
21-25)  is  in  Matthew  yet  it  is  found 
there  in  another  setting.  In  the  present 
instance,  taken  with  that  of  the  sower, 
it  seems  to  teach  that  the  word  of  truth 
sown  in  the  heart  is  not  only  to  give  life 
and  yield  fruit,  but  to  shine  forth  in 
testimony.  The  "bushel"  stands  for  the 
cares  and  material  things  of  life,  and 
the  "bed"  for  ease  and  comfort.  We 
should  be  careful  that  our  testimony  be 
not  hindered  either  in  the  one  way  or 
the  other. 

The  parable  of  the  seed  growing  se- 
cretly (Chaps.  26-29)  is  peculiar  to 
Mark,  and  teaches  that  the  spiritual  pro- 
cesses of  the  Word  of  God  are  mysteri- 
ous in  human  life,  and  will  only  be 
known  by  the  matured  fruit  at  the  har- 
vest day. 

In  the  story  of  the  stilling  of  the 
storm  (4:  35-41)  we  have  another  char- 
acteristic touch  of  Mark  (v.  36). 

He  also  describes  the  condition  of  the 
Gadarene  with  the  greatest  fulness  (s  : 
1-20),  and  alone  gives  verse  26  in  the 
story  of  the  woman  with  the  issue  of 
blood. 

Questions. 

1.  Name  the  events  in  this  lesson  in 
their  order. 

2.  Why,  presumably,  are  but  two  out 
of  the  seven  parables  of  Matthew  13 
found  in  Mark? 

3.  Can  you  quote  and  explain  the  sen. 
tence  added  by  Mark  to  the  parable  of 
the  sower? 

4.  What  does  the  parable  of  the  can- 
dle teach? 

5.  Explain  the  figures  of  speech  in 
that  parable. 

6.  What  is  taught  by  the  parable  of 
the  seed  growing  secretly? 

7.  What  are  the  characteristic  touches 
of  Mark  in  4:36  and  5:36? 

8.  What  descriptions  of  the  demoniac 
are  peculiar  to  Mark? 

EXPANSION  AND  OPPOSITION 
Chapters  6,   7 

These  chapters  deal  with  Jesus'  visit 
to  Nazareth  (6:1-6);  the  commission 
of  the  twelve  (7-13)  ;  the  martyrdom  of 
John  the  Baptist  (14-29)  ;  the  report  of 
the  twelve  (30,  31)  ;  the  feeding  of  the 
five  thousand  (32-44)  ;  Jesus  walking 
on  the  sea  (45-52)  ;  healing  at  Genne- 
saret  (53-56) ;  opposition  of  the  Phari- 
sees (7  :  1-23)  ;  dealing  with  the  Syro- 
phoenician  woman  (24-30)  and  recover- 
ing the  deaf  and  dumb  man  (31-37). 

Read  Matthew  13  :  53-58  in  compari- 
son with  Mark's  story  of  Jesus'  visit  to 
Nazareth,  and  discover  what  is  peculiar 


to  the  latter  in  verses  3-6.  In  the  same 
way  compare  Matthew  15  :  13,  with  verse 
31  of  this  lesson  for  a  statement  only 
given  by  Mark.  Another  calls  attention 
to  the  fact  that  our  Lord  does  not  say 
anything  about  the  success  of  the  dis- 
ciples when  they  make  their  report  to 
Him  in  this  instance ;  in  which  silence 
on  His  part  we  find  a  necessary  warn- 
ing against  all  self-exaltation.  It  is  of 
His  power  and  grace  that  we  are  able 
to  do  anything  with  success  or  accept- 
ance in  His  sight. 

What  notable  feature  of  the  walking 
upon  the  sea  does  Mark  omit  as  com- 
pared with  Matthew? 

We  considered  the  opposition  of  the 
Pharisees  (7  :  1-23)  in  our  comments  on 
Matthew,  but  note  here  in  detail  the 
circumstantial  evidence  that  Mark  was 
writing  for  a  Gentile  people  who  were 
in  consequence  unfamiliar  with  Jewish 
customs  (1-4). 

In  the  case  of  the  Syrophoenician 
woman  note  the  comment  of  Mark  (24), 
and  the  fuller  description  (25,  26,  30). 
What  he  omits  is  also  significant,  the 
appeal  to  Jesus  as  "Son  of  David,"  See 
the  comment  on  Matthew  15  :  21-28. 

The  story  of  the  healing  of  the  deaf 
and  dumb  man  is  peculiar  to  Mark. 

Questions. 

1.  Name  the  different  events  of  these 
chapters. 

2.  What  is  peculiar  to  Mark  in  thk 
story  of  Jesus'  visit  to  Nazareth? 

3.  What  statement  is  peculiar  to 
Mark  with  reference  to  the  report  of 
the  twelve  ? 

4.  What  does  the  silence  of  Christ 
teach  us  in  this  instance? 

5.  Have  you  reviewed  our  comments 
in  Matthew  on  the  story  of  the  Syro- 
phoenician woman  ? 

BEACHING  A  CEISIS 

Chapters  8,  9 

The  four  thousand  fed  (8 :  1-9)  ;  tha 
leaven  of  the  Pharisees  (10-21)  ;  the 
blind  man  of  Bethesda  (22-26)  ;  Peter's  ■ 
confession  (27-38)  ;  the  crisis  of  the 
transfiguration  (Chapter  9,  1-13)  ;  the 
lunatic  healed  ('14-29)  ;  Christ's  predic- 
tion of  His  death  (30-32)  ;  ambition  re- 
buked (33-37)  ;  sectarianism  rebuked 
(38-41)  ;  future  retribution  (42-50) — 
these  are  the  topics  or  events  of  the 
present  lesson. 

In  the  second  of  these  events,  observe 
a  further  illustration  of  Mark's  power 
of  observation  and  the  minuteness  of 
his  record  in  particular  cases — Jesus 
"sighed  deeply  in  His  spirit"  (8:  12). 

The  third  is  recorded  only  by  Mark, 
and  has  an  illuminating  note  attached  to 
it  in  the  Scofield  Bible.  It  will  be  ob- 
served that  the  man  was  "led  out  of  the 


Chs.  10, 11 


MAEK 


317 


town"  (Bethsaida).  This  town,  as  ap- 
pears from  Matthew  9:21-24  had  been 
abandoned  to  judgment,  and  dirfst 
would  neither  heal  nor  permit  further 
testimony  to  be  borne  there  (v.  26  of 
the  lesson).  But  while  Bethsaida's  pro- 
bation as  a  community  was  ended,  yet 
He  would  still  show  mercy  to  individu- 
als.    It  suggests  Rev.  3  :  20. 

Mark,  as  usual,  gives  the  briefest  ac- 
count of  Peter's  confession,  and  does 
not  mention  the  Church.  The  mention 
of  the  latter  is  dispensational  and  is 
found  in  the  dispensational  Gospel  of 
Matthew.  Notice  verse  33,  "when  He 
had  turned  about  and  looked  on  His  dis- 
ciples"— characteristic  of  Mark. 

The  warning  about  future  retribution 
(9 :  4-2-50)  peculiar  to  Mark,  is  one  of 
the  most  solemn  in  the  Bible.  "Where 
their  worm  dieth  not,  and  the  fire  is 
not  quenched,"  can  hardly  yield  other 
meaning  than  the  eternal  conscious  pun- 
ishment of  those  who  die  in  their  sins. 
How  awful  the  thought !  What  a  mo- 
tive for  earnestness  in  soul-winning! 

"Every  sacriiice  shall  be  salted  with 
salt,"  is  an  allusion  to  Leviticus  2:13. 
The  salt  represents  the  power  of  the 
Holy  Spirit  to  keep  us  from  all  that 
tends  to  corruption.  "Have  salt  in 
yourselves"  really  means  to  be  filled 
with  the  Holy  Spirit.  God  grant  it  to 
us. 

Questions. 

1.  Name  the  topics  or  events  of  this 
lesson. 

2.  Name  some  illustrations  of  Mark's 
peculiar  characteristics  as  a  writer, 
found  in  this  lesson. 

3.  What  peculiarities  do  you  find  in 
the  miracle  at  Bethsaida   ? 

4.  What  is  the  doctrinal  teaching  in 
9  :  44,  46,  48  ? 

5.  How  would  you  interpret  9 :  49, 
50? 

NEAEING  THE  END 

Chapters  10,  11 

In  these  chapters  we  have  (i)  teach- 
ing about  divorce  (10  :  1-12)  ;  (2)  bless- 
ing little  children  (vv.  13-16)  ;  (3)  the 
story  of  the  rich  young  man  and  its  les- 
sons (vv.  17-31);  (4)  Christ's  second 
prediction  of  His  death  (vv.  32-34)  ;  (5) 
the  ambitious  request  of  James  and 
John  (vv.  35-45)  ;  (6)  the  healing  of 
Bartimeus ;  (7)  the  formal  entry  into 
Jerusalem  (ii:i-ii);  (8)  the  cursing 
of  the  fig  tree  (vv.  12-14)  ;  (9)  the 
cleansing    of    the    temple    '^vv.    15-21)  ; 

(10)  teaching  about  prayer  (vv.  22-26)  ; 

(11)  discussion  with  the  rulers  (vv.  271 
33)- 

It  will  be  worth  while  to  compare  the 
teaching  about  divorce  with  Matthew 
19:  1-9,  for  the  points  of  difference  be- 
tween  them.     Both   the    evangelists   re- 


cord the  same  incident,  but  reading  of 
the  two  together  throws  light  upon  it. 
This  does  not  mean  that  one  contradicts 
the  other,  but  that  under  the  guidance 
of  the  Holy  Spirit  one  describes  the 
event  as  he  saw  it,  and  the  other  does 
the  same.  Again,  one  lays  emphasis  on 
this  feature  of  the  dialog  between  Christ 
and  the  Pharisees,  and  the  other  on 
that. 

But  note  Mark's  particularities  about 
the  next  event  as  compared  with  Mat- 
thew. Jesus  "was  much  displeased,"  he 
says,  "moved  with  indignation"  (mar- 
gin). Verse  15  is  original  with  Mark, 
and  so  is  the  record  that  Jesus  took  the 
little  children  "up  in  His  arms"  and 
"blessed  them." 

In  the  same  way  observe  the  details 
in  the  story  of  the  rich  young  man.  His 
running  and  kneeling.  "Jesus  behold- 
ing him,  loved  him."  "Jesus  looked 
round  about."  Also  the  astonishment 
of  the  disciples  and  Jesus'  explanation 
(v.  24). 

The  second  prediction  of  Christ's 
death  has  similar  features.  Mark  says 
"they  were  amazed,"  doubtless  at  His 
calmness  in  walking  into  the  face  of 
death,  when  even  "they  were  afraid." 
"He  took  again  the  twelve."  "And 
shall  spit  upon  Him."  Mark  alone  men- 
tions this  in  Christ's  prophecy. 

There  is  no  contradiction  between 
Mark  10:35  and  Matthew  20  :  20,  for  if 
their  mother  spake  for  them  it  were 
really  James  and  John  who  were  speak- 
ing. All  the  disciples  recognized  this, 
for  it  was  the  sons  they  rebuked  and  not 
the  mother. 

The  healing  of  Bartimeus  as  we  noted 
in  Matthew,  stands  at  the  beginning  of 
the  end  of  Christ's  earthly  life,  and  is 
the  prelude  to  the  great  events  follow- 
ing in  Jerusalem.  It  holds  the  same 
place  in  the  three  Gospels.  The  appar- 
ent contradiction  as  to  whether  one  or 
two  men  were  healed,  is  referred  to  in 
our  notes  on  Matthew.  But  note  the 
details  in  Mark  (vv.  49,  50,  52). 

The  entry  into  Jerusalem  is  equally 
graphic.  "A  colt  tied,  whereon  never 
man  sat."  Note  the  details  also  in  1 1  : 
S,  6  and  11. 

We  can  not  pursue  these  comparisons, 
but  trust  interest  has  been  awakened  t& 
lead  the  reader  to  do  so  for  himself. 

Questions. 

1.  Give  the  details  of  these  two  chap- 
ters. 

2.  What  is  the  most  important  diffi- 
culty you  note  in  Christ's  teaching  on 
divorce  as  between  Mark  and  Matthew? 

3.  Have  you  reviewed  our  notes  on 
Matthew  with  reference   to   Bartimeus? 

4.  What  are  the  details  peculiar  to 
Mark  in  11  :  5,  6  and  11  ? 


318 


MARK 


Chs.  12-14 


5,  Have  you  pursued  the  comparisons 
throughout  this  chapter? 

QUESTIONS  AND  ANSWEES 
Chapters  12,  13 

The  parable  of  the  householder  (vv. 
1-12)  ;  the  question  of  tribute  (vv.  13- 
17);  the  question  about  the  resurrec- 
tion (vv.  18-27)  ;  the  question  about 
the  first  commandment  (vv.  28-34)  ;  the 
question  about  the  son  of  David  (35- 
40)  ;  and  the  incident  of  the  widow's 
mite  constitute  the  contents  of  chapter 
12.  Chapter  13  is  the  discourse  of 
Christ  about  His  second  coming  deliver- 
ed to  the  disciples  on  the  Mount  of 
Olives,  also  in  response  to  questions. 

It  will  be  recalled  from  our  study  of 
Matthew  that  the  parable  of  the  house- 
holder found  in  that  Gospel  (21  :  33-46), 
was  one  of  the  three  in  which  Christ 
formally  rejected  His  nation,  after  the 
latter,  by  its  rulers  had  definitely  re- 
jected Him.  It  will  be  seen  by  compari- 
son that  Mark,  as  is  His  wont,  passes  on 
with  celerity,  omitting  those  features 
of  the  story  which  were  not  necessary 
for  his  purpose  as  in  the  other  Gospel. 

With  the  question  of  tribute,^  begins 
that  series  of  special  temptations  of 
Jesus  devised  by  His  enemies  toward 
the  last  to  entrap  Him  in  His  speech. 
The  Pharisees  and  Herodians  come  first 
(see  Alatt.  22:15-22).  The  Sadducees 
next  (Matt.  22:23-?,^).  The  scribe, 
representing  the  lawyers  next  (Matt. 
22 :  34-40),  and  finally  Christ  silences 
them  all  by  His  question  concerning 
Himself  (22:41-46).  We  have  includ- 
ed in  this  last  section  the  few  verses  in 
which  Mark  refers  to  the  discourse 
against  the  scribes  and  Pharisees,  which 
in  Matthew  occupies  the  whole  of  chap- 
ter 23  (the  "Woes").  And  yet  brief  as 
Mark  is,  his  abridgment  contains  "the 
chief  characteristics  of  the  corrupt_  lead- 
ers of  the  nation,"  which  are  religious 
vanity,  hypocrisy  and  greed. 

The  incident  of  the  widow's  mite  is 
not  found  in  Matthew,  but  is  in  Luke 
(21  :  1-4).  How  appropriately  it  fol- 
lows Christ's  denunciation  of  the  Phari- 
sees who  "devour  widow's  houses"  (v. 
40).  Note  the  detailed  decription  here. 
Where  had  Jesus  located  Himself? 
What  was  Jesus  doing?  Whom  and 
what  did  He  see  ?  What  is  the  value  of 
"two  mites"  ?  What  does  Jesus  now  do  ? 
What  does  He  say?  What  is  the  esti- 
mate of,  or  enconium  on,  the  widow? 
Which  gave  the  more,  she,  or  the  rich, 
and  why? 

In  the  occasion  for  the  Olivet  dis- 
course, what  interesting  fact  is  given  by 
Mark  not  mentioned  by  Matthew  (13: 
3^  ?  In  treating  of  this  discourse  in 
Mark,  Gabelein  says : 


"Mark's  report  is  the  briefest,  Mat- 
thew's the  longest.  Omitted  in  Mark 
are  the  parables,  which  have  special  ref- 
erence to  the  Christian  profession  (Matt. 
25)  and  the  judgment  of  living  nations 
(c.  25  :  31-46).  These  belong  in  Mat- 
thew, but  would  be  out  of  keeping  with 
the  purpose  of  Mark.  The  service  of 
our  Lord,  as  we  have  seen,  is  in  the  fore- 
ground. "The  three  characteristic  dis- 
courses in  Matthew  nowhere  else  report- 
ed in  full  are  :  i.  The  Sermon  on  the 
Mount,  which  is  the  proclamation  of  the 
King.  2.  The  parable  discourse  in  Mat- 
thew 13,  the  mysteries  of  the  Kingdom. 
3.  The  Olivet  discourse,  Matthew  24-25, 
the  future  of  the  Kingdom.  But  why 
should  there  be  anything  at  all  in  the 
Gospel  of  Mark  about  the  future  things, 
such  as  the  end  of  the  age,  and  His  re- 
turn in  glory,  if  only  the  Servant  is  de- 
scribed? It  will  be  seen  that  the  pre- 
dictions are  in  part  at  least  in  view  of 
their  service.  He  forewarned  them  as 
His  servants  of  what  was  to  come  after 
His  departure." 

Questions. 

1.  Name  the  leading  incidents  of  this 
lesson. 

2.  To  what  group  of  parables  does 
that  of  the   householder  belong? 

3.  To  what  series  of  questions  does 
that  of  the  tribute  belong   ? 

4.  What  chapter  of  Matthew  contains 
the  woes  against  the  Scribes  and  Phari- 
sees. 

5.  What  does  Mark  omit  from  the 
Olivet  discourse? 

THE  BETEAYAL  AND  AEKEST 

Chapter  14 

This  chapter  corresponds  with  the 
26th  of  Matthew,  and  containsthe  plots 
of  Jesus'  enemies  (w.  i,  2)  ;  His  anoint- 
ing at  Bethany  (vv.  3-9)  ;  the  bargain 
of  Judas  (vv.  10,  11)  ;  the  last  Passover 
and  the  Lord's  Supper  (vv.  12-25)  ', 
Peter's  denial  predicted  (vv.  26-31)  ; 
the  agony  in  the  garden  (vv.  32-42)  ; 
the  betrayal  and  arrest  (vv.  43-52)  ;  the 
hearing  befor^  the  high-priest  (vv.  53- 
65)  ;    Peter's  denial  (vv.  66-72). 

Mark's  talent  for  details  is  seen  in  hi» 
giving  a  specific  money  value  to  the 
ointment  which  Mary  used,  300  pence, 
while  we  shall  never  cease  to  be  grate- 
ful to  him  under  God,  for  quoting 
Christ's  laconic  commendation  of  her, 
"She  hath  done  what  she  could"  (vv.  3- 
g).  How  many  sermons  have  these 
words  preached,  and  what  comfort  have 
they  brought  to  those  whose  limited 
ability  has  permitted  only  little  minis- 
tries ! 

It  is  Mark  who  tells  us  that  the  San- 
hedrin  was  "glad"  at  the  chance  to  bar- 


Chs.  15,  IG 


MARK 


319 


gain   with   Judas   for  the   life   of   Jesus 

(VV.    10,    II). 

It  is  he  who  mentions  the  "two"  dis- 
ciples sent  forth  to  make  ready  the 
Passover,  and  who  indicates  how  the 
man  was  identified  at  whose  house  it 
was  to  be  eaten.  He  also  gives  details 
of  the  conversation  held  with  him  (vv. 
12-25). 

Christ's  prediction  of  Peter's  denial 
(vv.  26-31)  is  made  more  graphic  by  the 
statement  concerning  the  cock  crowing 
"twice,"  which  is  referred  to  again  at 
the  time  of  its  fulfilment. 

In  the  Gethsemane  crisis,  according 
to  Mark,  Christ  prays  that  "the  hour" 
might  pass  from  him  (vv.  32-42). 

And  an  interesting  detail  is  that  of  the 
young  man  who  at  the  betrayal  fled 
away  naked,  and  whom  tradition  identi- 
fies as  Mark  himself  (vv.  43-52). 

In  the  hearing  before  the  high-priest, 
note  that  significant  touch,  Peter  "warm- 
ed himself"  ;  and  that  other  about  the 
witnesses  agreeing  not  together  (vv.  53- 
65). 

Questions. 

1.  Give  the  facts  of  this  chapter. 

2.  Indicate  some  of  the  interesting 
details  it  contains,  peculiar  to  Mark. 

3.  How  was  the  host  of  the  Passover 
feast  identified  ? 

4.  What  item  of  Mark's  personal  his- 
tory is  supposed  to  be  found  in  this 
chapter? 

5.  How  does  he  indicate  the  injustice 
of  Jesus'  trial? 

CEUCIFIED  AND  RISEN 

Chapters  15,  16 

Jesus  before  Pilate  (15:1-15);  mock- 
ed by  the  soldiers  (16:23)  '>  nailed  to 
the  cross  (24-41)  ;  buried  in  the  tomb 
(42-47);  risen  from  the  dead  (16:  i- 
18)  ;  ascended  into  heaven  (19-20) — ■ 
are  the  closing  events  in  Mark's  Gospel. 

As  in  other  instances,  Mark's  account 
of  the  trial  before  Pilate  is  the  briefest 
while  that  of  Matthew  is  the  longest  in 
the  Gospels.  The  former,  however,  es- 
pecially emphasizes  the  religious  hatred 
of  the  people.  He  also  describes  more 
particularly  the  charge  laid  against 
Barabbas  (15:7)  who  was  released, 
though  guilty  and  condemned  ;  and  this 
because  the  Lord  Jesus  took  his  place. 
"Christ  was  his  substitute,"  says  an- 
other, "and  Barabbas  when  released 
might  have  looked  up  at  Him  on  the 
Cross,  and  have  said,  'He  died  for  me, 
he  paid  my  penalty' — a  blessed  illustra- 
tion of  the  atonement." 

Mark  says,  "they  clothed  him  with 
purple"  (17),  while  Matthew  describes 
it  as  a  "scarlet  robe"  (27-28)  but  as 
Lange  explains,  the  scarlet  military  robe 
was    meant    to    represent    the    imperial 


robe,  and  hence  called  in  the  symbolic 
sense  purple. 

Note  how  Mark  dwells  on  the  person- 
ality of  Simon  the  Cyrenian  (21).  The 
reason  he  was  drafted  to  bear  the  Cross 
was  that  Jesus'  strength  was  exhaustea 
and  He  could  not  Himself  bear  it.  This 
seems  implied  in  the  word  "bring"  (22). 
Thev  had  to  bring,  in  the  sense  that  they 
had  to  bear,  or  carry,  Jesus  to  Golgotha, 
they  had  to  hold  Him  up  on  the  road. 
As  one  says,  what  an  appearance  He 
must  have  presented  after  all  the  scourg- 
ing and  other  indignities  He  received ! 
How  His  face  must  have  been  marred 
by  the  blows,  and  how  His  sacred  head 
must  have  bled  from  the  cruel  crown  of 
thorns  !  It  is  Mark  only  who  mentions 
that  the  wine  (or  vinegar)  they  gave 
Him  was  "mingled  with  myrrh,"  which 
was  considered  an  anodyne  to  deaden 
pain.  It  was  for  this  reason  Jesus  re- 
fused it.  Mark  says  it  was  "the  third 
hour"  when  they  crucified  Him.  while 
John  says  the  sixth  (c.  19,  14)  ;  there  is 
a  difficulty  here,  but  the  latter  alludes  to 
the  Roman  method  of  computing  time 
and  the  former  the  Hebrew. 

Mark  m,entions  the  "boldness"  of 
Joseph  of  Arimathea  in  begging  the 
body  from  Pilate  (43).  "Boldness"  in 
the  face  of  the  Sanhedrin  to  which  he 
belonged,  and  at  whose  insistence  it  was 
that  Jesus  had  been  crucified.  One 
must  be  a  converted  Jew  in  these  days 
and  experience  his  persecution  and  tor- 
ture at  the  hands  of  his  own  people,  to 
understand  something  of  what  this  may 
have  meant  to  Joseph  (Compare  Isa. 
53:9)-. 

Coming  to  the  resurrection  chapter, 
we  again  observe  the  brevity  of  Mark 
compared  with  Matthew.  For  the  order 
of  events  on  the  resurrection  day  com- 
pare the  comments  on  Matthew  28. 
Mark  especially  mentions  Peter  (7), 
which  is  the  more  noticeable  because  he 
also  describes  Peter's  denial  in  the  full- 
est way.  The  passage  from  verse  9  to 
the  end  of  this  chapter  is  not  in  the  two 
most  ancient  manuscripts,  the  Sinaitic 
and  Vatican,  and  others  have  it  with 
partial  omissions  and  variations,  but  it 
is  quoted  by  some  of  the  fathers  of  the 
second  and  third  centuries.  The  whole 
church,  practically,  has  accepted  it  as 
genuine  from  that  period. 

The  "Great  Commission"  in  Mark 
(15:  18)  differs  from  Matthew.  In  the 
former  the  Kingdom  is  not  in  view,  but 
"the  Servant  having  given  His  life  as  a 
ransom,  the  good  news  is  to  go  forth." 
Signs  were  to  follow  them  that  believe. 
These  signs  did  not  follow  all  even  in 
the  apostles'  time,  but  they  did  follow 
some.  And  if  they  do  not  follow  now, 
it  is  because  there  are  other  evidences 
more  suitable  for  the  later  periods  of 
Christianity.    As  a  matter  of  fact,  how- 


320 


MARK-LUKE 


Mk.  16-Lu.  2 


ever,  such  signs  do  still  follow  the 
preaching  of  the  gospel  on  foreign  mis- 
sion fields,  and  doubtless  will  be  prac- 
tically universal  again  as  the  end  of  the 
age  draws  near  and  the  coming  of  the 
King. 

Mark  records  the  ascension  as  Mat- 
thew does  not,  and  even  penetrates  the 
clouds  and  sees  Christ  in  heaven  at  the 
right  hand  of  God.  But  He  sees  Him 
working  with  His  disciples  even  though 
He  is  in  heaven  (20),  and  refers  to  it 
in  a  word  found  nowhere  else  in  the 
Gospels.  How  fitting  thus  the  close  of 
that  Gospel  intended  for  the  active  en- 
ergetic Roman ! 


Questions. 

1.  Name  the  closing  events  in  this 
Gospel. 

2.  What  illustration  of  the  atonement 
is  found  here  ? 

3.  Why  was  Simon  drafted  to  bear 
Christ's  Cross  ? 

4.  How  do  you  harmonize  the  two  ac- 
counts as  to  the  hour  of  the  crucifixion? 

5.  Can  you  quote  Isa.  53  :  9? 

6.  What  do  you  know  about  the  clos- 
ing verses  of  the  Gospel? 

7.  What  comment  may  be  made  on 
16:  17,  18? 

8.  What  new  thought  about  the  life 
of  our  ascended  Lord  does  Mark  ex- 
press? 


LUKE 


INTEODUCTOEY 

Luke,  like  Mark,  wrote  for  the  Gen- 
tiles, but  for  a  different  class  than  he. 
While  Mark  had  the  Romans  in  mind, 
the  writers  of  the  first  three  centuries 
testify  that  Luke  wrote  for  the  Greeks, 
and  this  is  corroborated  by  the  internal 
evidence  of  the  book  itself. 

Characteristics  o£  the  Greeks. 

We  have  seen  that  the  Romans  repre- 
sented the  idea  of  activity  or  power, 
but  the  Greeks  that  of  reason  and  cul- 
ture. While  the  Roman  ideal  was  mili- 
tary glory,  that  of  the  Greek  was  wis- 
dom and  beauty.  The  Roman  felt  his 
mission  to  be  that  of  government,  but 
the  Greek  that  of  education.  The  Greek 
was  seeking  the  perfect,  the  ideal  man, 
and  as  illustrating  this  fact  they  made 
their  gods  in  the  likeness  of  men. 

How  Luke's  Gospel  Meets  this 
Need. 

The  Gospel  of  Luke  meets  this  need 
of  the  Greeks  by  presenting  Jesus  as 
the  perfect,  the  ideal,  or  universal  man. 
Dr.  D.  S.  Gregory  in  his  excellent  book, 
"Why  Four  Gospels?"  sums  up  the  rea- 
sons for  this  opinion  in  the  following 
way : 

(i)  Luke  himself  was  a  Greek,  though 
a  proselyte  to  the  Jewish  religion.  He 
was  moreover,  a  cultivated  man  as  is  in- 
dicated in  the  general  style  of  his  writ- 
ing. And  he  was  a  travelling  compan- 
ion of  Paul,  the  great  apostle  to  the 
Gentiles,  especially   the   Greeks. 

(2)  His  gospel  is  the  most  orderly 
history  of  the  sayings  and  doings  of 
Jesus,  and  evidently  prepared  for  a 
thoughtful  and  philosophic  people. 


(3)  Speaking  further  of  its  style,  it 
is  remarkable  for  its  poetry,  song,  elo- 
quence and  for  the  depth  and  sublimity 
of  its  thought.  Differing  from  Mark 
it  abounds  in  the  discourses  of  Jesus, 
as  though  the  people  for  whom_  it  was 
intended  were  accustomed  to  think  and 
meditate. 

(4)  This  Gospel  also  omits  the  dis- 
tinctively Jewish  portions  of  the  rec- 
ord found  in  the  other  Gospels,  and 
also  the  distinctively  Roman  features 
such  as  the  vivid  pictures  and  the 
activity  associated  with   Mark. 

(5)  Furthermore,  it  gives  those  inci- 
dents in  the  life  of  our  Lord  which 
more  especially  demonstrate  his  inter- 
est in  the  whole  race.  For  example,  the 
genealogy  of  Jesus  is  traced  through 
Adam  to  God,  and  the  sending  out  of 
the  seventy  is  mentioned  as  well  as  the 
twelve,  for  the  former  were  not  limited 
in  their  work  to  IsraeJ.  Also  a  good 
deal  of  space  is  given  to  the  ministry 
of  Jesus  among  the  Gentiles  beyond  the 
Jordan  (9:51-18:30).  The  parable  of 
the  good  Samaritan,  and  the  healing  of 
the  ten  lepers  are  also  recorded,  both 
of  which  are  peculiar  to  Luke,  and  espe- 
cially cheering  to  the  Gentiles. 

(6)  This  Gospel  again,  contains  pecu- 
liar marks  of  the  humanity  of  Jesus 
(10:21;  22:43,  44;  23  :  46;  _  24:39), 
although  Luke  emphasizes  His  Deity 
as  do  all  the  evangelists. 

Questions. 

1.  For  what  class  of  Gentiles  did 
Luke  write? 

2.  How  does  he  present  Jesus  as  dis- 
tinguished from  Matthew  and  Mark? 

3.  Describe  the  Greeks  as  distin- 
guished from  the  Romans. 

4.  How  is  Luke  personally  distin- 
guished  from  other  evangelists? 


2:5-52 


LUKE 


321 


5.  How  does  the  plan  of  his  Gospel 
compare  with   theirs  ? 

6.  Describe  the  style  of  his  Gospel. 

7.  How  do  the  omissions  and  addi- 
tions of  Luke's  gospel  bear  on  the 
thought  that  he  was  writing  for  the 
Greeks  ? 

THE  EAELY  YEARS  OF  JESUS 

Chapters  1-2 

There  is  a  preface  to  Luke's  Gospel 
(vv.  1-4).  "While  Matthew  and  Mark 
tell  us  of  whom  they  write  (Matt.  1:1; 
Mark  1:1),  Luke  and  John  tell  us  why 
they  write"  (Compare  John  20:31). 
^  Luice  wrote  for  the  instruction  of  The- 
ophilus  (Cf.  Acts  I,  2),  whose  name  in- 
dicates that  he  was  a  Greek,  while 
"most  excellent,"  suggests  that  he  may 
have  been  of  high  rank. 

There  were  many  records  of  our 
Lord  (v.  i),  received  from  eye-wit- 
nesses (v.  2),  but  Luke  "had  perfect 
understanding  of  all  things  from  the 
very  first"  (v.  3).  The  Greek  reads 
"from  above,"  as  if  his  information 
was  confirmed  by  revelation.  (Com- 
pare  I   Cor.  II  :  23). 

Luke  contains  much  found  in  no 
other  Gospel,  practically  the  whole  of 
this  lesson  for  example, 

(i)  Visit  of  the  Angel  to  Zacha- 
rias     vv.  5-25. 

(Note  the  historic  date  (v.  5)  ;  the 
character  of  the  husband  and  wife  (v. 
6)  ;  their  domestic  disappointment  (v. 
yS  :  the  angel's  visit  (vv.  8-12)  ;  the 
prayer,  which  was  more  than  answered 
(vv.  13-17)  the  acts  of  unbelief  and  its 
punishment  (vv.  18-22)  ;  the  consum- 
mation of  God's  promise  (vv.  23-25). 
With  verses  8  to  12  compare  Mai.  3: 
I  :  4:2,  s,  6.  Not  since  that  prophet's 
time,  400  years  before,  had  there  been 
communication  from  Jehovah  to  His 
people,  but  He  was  now  visiting  them 
again   (Cf.  Dan'l  9:25,  26). 

(2)     Visit   of   the   Angel   to  Mary 
vv.  26-38. 

Two  sons  were  to  be  bora,  both 
named  by  the  angel.  Both  would  be 
great,  but  of  John  it  is  added,  "in  the 
sight  of  the  Lord"  (v.  15).  Its  omis- 
sion in  the  case  of  Jesus  is  an  inci- 
dental reference  to  His  deity.  The 
former  "would  be  filled  with  the  Holy 
Ghost,"  the  latter  conceived  of  the 
Holy  Ghost.  In  this  He  stands  alone. 
He  became  man  in  a  way  peculiar  to 
Himself,  since  as  God,  He  was  from 
all  eternity.  (See  verse  35)-  Genesis 
3:15  "the  seed  of  the  woman,"  now 
received  elucidation  and  fulfillment. 
Also    Isaiah    7:14.      Note    particularly 


verses  32  and  33  and  their  relation  to 
prophecies  like  Isaiah  9:6,  7,  These 
verses  (in  Luke)  are  yet  to  be  fulfilled, 
for  although  Christ  is  now  seated  at 
the  right  hand  of  the  Throne  of  God, 
this  is  not  the  throne  of  David. 

(3)  Visit  of  Mary  to  Elizabeth 
vv.  36-56, 

is  told  in  a  way  requiring  no  comment. 

(4)  Zacharias'  Prophecy     vv.  57- 
80, 

is  remarkable  as  the  first  through  a 
human  channel  since  Malachi ;  and 
also  as  a  partial  fulfillment  of  Malachi. 

(5)  Birth  of  Jesus  (1-20). 

Note  the  time  and  occasion  (vv.  i- 
5).  "All  the  world"  means,  "The  in- 
habited earth,"  or  as  usual  in  the  New 
Testament,  the  sphere  of  Roman  rule 
at  its  greatest  extent.  Compare  Daniel 
2  and  7,  which  reveal  the  nature  and 
extent  of  the  Gentile  world  empires. 
Cyrenius  was  twice  governor  of  Syria, 
and  this  enrolment  was  ordered  during 
his  first  term  (see  Revised  Version). 
Note  the  fulfillment  of  prophecy  in 
verse  4  by  comparing  i  Sam.  17:12; 
Micah   t;  :  2. 

(6)  Presentation  in  the  Temple 
vv.  21-38. 

With  the  first  four  verses  com- 
pare Exodus  13:12,  13;  Lev.  12: 
8;  Num.  18:16.  Observe  that  Mary 
was  necessitated  to  offer  a  sacrifice  (v. 
24)  because  sinful  as  other  women. 
Her  child  was  holy,  being  conceived  of 
the  Holy  Ghost,  but  not  she.  The  story 
of  Simeon  is  beautiful  (vv.  25-35),  a 
Spirit-led  man  all  throtigh,  and  in 
nothing  more  than  this,  that  in  bless- 
ing Joseph  and  Mary,  he  did  not  bless 
the  child.  "The  less  is  blessed  of  the 
greater"  (Heb.  7  :  7).  Anna's  story  is 
beautiful,  but  the  thought  we  dwell  on 
is  that  "she  spake  of  Him  to  all  them 
that  looked  for  redemption  in  Jerusa- 
lem" (v.  38).  Alas!  none  others  would 
give  heed,  even  as  to-day. 

(7)  Jesus  at  the  Passover    vv.  39- 
52. 

Eleven  years  of  our  Lord's  earthly 
life  are  comprehended  in  verses  30  and 
40.  He  grew  in  stature,  and  increased 
in  strength  (the  words  "in  Spirit,"  are 
not  in  the  Revised  Version).  He  was 
filled  with  wisdom  and  God's  grace  was 
upon  Him.  And  yet  He  was  like  other 
boys  but  without  sin.  His  wisdom  and 
grace  are  illustrated  in  the  incident 
following  (w.  42-51),  in  which  three 
things  are  noticeable,  "(i)  As  a  child 
He  kept  His  place,  asking  and  answer- 
ing  questions,    but   not   teaching;     (2) 


322 


LUKE 


3 :  14, 15 


as  the  Son  of  His  Divine  Father  He 
was  conscious  of  being  about  His; 
Father's  business;  (3)  as  the  child  of 
His  human  mother,  He  was  subject 
unto  her."  We  read  of  Him  not  again 
for    eighteen    years ! 

Questions. 

1.  How  do  the  first  two  evangelists 
differ  from  the  last  two  in  what  they 
tell  about  their  messages? 

2.  Have  you   read  Acts   2:1,  2? 

3.  What  leads  us  to  think  that  Luke's 
record  was  confirmed  by  revelation? 

4.  Name  the  seven  leading  facts  of 
this  lesson. 

5.  In  what  does  Jesus  stand  alone 
among  human  beings  ? 

6.  How  many  Old  Testament  pas- 
sages are  referred  to  in  this  lesson? 

7.  How  many  have  you  verified? 

8.  What  does  "All  the  world"  mean? 

9.  What  shows  Mary  to  have  been  a 
sinner? 

10.  How  many  years,  in  round  num- 
bers, were  spent  by  our  Lord  in  Naz- 
areth? 

PEEPAEATION  FOE  PUBLIC 

MINISTKY 

Chapter  3 

Ministry  of  John  the  Baptist 

is  the  first  event  here  (vv.  1-22),  in 
which  we  note  another  mark  of  history 
characteristic  of  Luke  (vv.  i,  2).  Also 
he  quotes  more  fully  from  Isaiah  40 
than  the  preceding  evangelists,  and  for 
the  purpose  of  giving  the  words,  "all 
flesh  shall  see  the  salvation  of  God." 
The  quotation  is  from  the  septuagint, 
and  is  in  harmony  with  Luke's  objec- 
tive towards  the  Gentiles,  as  He  dis- 
tinctively shows  that  the  grace  of  God 
in  Christ  is  for  all  people  who  will  ac- 
cept it,  and  not  for  Israel  only.  We 
have  met  with  John's  preaching  in  the 
other  evangelists,  but  not  with  the  allu- 
sion to  the  different  classes  (vv.  10-14). 
The  baptism  of  Jesus  by  John  and  its 
significance,  have  been  spoken  of  in 
Matt.  3,  but  Luke  alone  tells  us  that  the 
Lord  was  "praying"  as  heaven  was 
opened  iinto  Him  (v.  21).  Was  He 
supplicating  His  Father  with  reference 
to  Isaiah  61,  now  about  to  be  fulfilled? 

(2)      Genealogy  of  Mary 

is  the  next  division  (vv.  23-38).  We 
say  "Mary"  because  that  is  the  general- 
ly accepted  view  of  the  differences  be- 
tween this  list  of  names  and  that  in 
Matthew.  The  latter  gives  us  the  gene- 
alogy of  Joseph  saying,  "Jacob  begat" 
him  (i  :  i6).  In  what  sense,  therefore, 
can   lyuke   call   him   "the   son   of  Heli" 


(v.  23)  ?  The  answer  of  some  is,  that 
inasmuch  as  the  latter  does  not  say 
Heli  begat  Joseph  the  inference  is  that 
he  was  as  husband  of  Mary  the  son-in- 
law  of  Heli,  who  was,  like  himself,  a 
descendant  of  David.  That  he  should  in 
such  a  case  be  called  "of  Heli"  is  in 
accordance  with  Jewish  usage  (i  Sam. 
24 :  16). 

(3)  The  temptation  of  Christ  (4:1- 
13),  is  dealt  with  in  Matthew  as  the 
supreme  testing  through  which  He,  as 
man,  must  pass  in  preparation  for  His 
great  work.  The  moral  order  of  the 
temptations  as  Luke  presents  them  is 
observable,  "corresponding  to  those  by 
which  Eve  was  seduced"  (Gen.  3  :  6), 
and  which,  according  to  i  John  2:  16, 
is  a  kind  of  general  principle  with 
Satan  in  dealing  with  humanity. 
Christ  resisted  the  temptations  in 
obedience  to  the  Word  of  God.  Our 
first  parents  knew  the  Word  of  God 
and  quoted  it,  but  did  not  obey  it. 
What  a  contrast !  "Had  they  kept  the 
Word  it  would  have  kept  them"  (Ps. 
17:4)- 

Stuart  referring  to  the  moral  order 
of  the  temptations  as  Luke  gives  them, 
calls  attention  to  the  fact  that  it  was 
not  the  actual  order  in  which  Satan 
presented  them  and  which  is  given  by 
Matthew,  who  says  the  temptation  on 
the  pinnacle  was  the  second  and  not 
the  third.  Of  course  there  was  a  Di- 
vine reason  for  these  differing  records, 
and  we  have  here  an  evidence  of  the 
guidance  of  the  Holy  Spirit  in  the 
writing  of  the  four  Gospels.  The  same 
author  suggests  how  the  temptation  il- 
lustrates that  much  may  go  on  in  the 
world  without  man's  knowledge.  Who 
saw  our  Lord  on  the  pinnacle  of  the 
temple,  and  Satan  with  Him,  and  yet 
how  momentous  to  the  world  was  the 
event ! 

(4)    Return  to  Galilee    w.  14,15. 

is  notable  from  the  fact  that  He  did 
so  "in  the  power  of  the  Spirit."  The 
reference  is  to  the  Holy  Spirit  of  which 
He  was  "full,"  and  by  Whom,  as  we 
see  in  the  next  lesson,  He  was  now 
anointed.  It  is  instructive  that  all 
Jesus  is  said  to  have  done  after  this 
anointing,  was  done  not  in  the  power 
of  His  natural  spirit,  but  the  Holy 
Spirit.  What  a  lesson  for  His  dis- 
ciples !  If  He  were  anointed,  may  not 
we,  and  if  He  required  it  for  service, 
how  much  more  we? 

Questions. 

1.  What  are  the  leading  events  in 
this  lesson? 

2.  What  is  the  significance  of 
Luke's  quotation  from  Isaiah? 


4:16-6:26 


LUKE 


323 


3.  What  special  feature  is  mentioned 
by  Luke  in  connection  with  the  bap- 
tism of  Jesus  ? 

4.  How  is  the  genealogy  in  Luke 
explained  in  comparison  with  Mat- 
thew ? 

5.  What  distinction  is  mentioned  as 
to  the  order  of  the  temptations  in  Mat- 
thew and  Luke  ? 

6.  Can  you  quote  Psalm  17:4  from 
memory  ? 

7.  What  practical  truth  is  taught  in 
the  closing  verses  of  this  lesson? 

THE    MINISTRY   BEGUN 

Chapters  4:  16-5:  16 

I.  At  Nazareth    vv.  16-30. 

It  was  the  custom  for  visitors  to  be 
granted  the  privilege  of  reading  the 
Scriptures  on  such  occasions  (vv.  16, 
17),  and  Jesus  read  from  Isaiah  61. 
Perhaps  it  was  not  the  appointed  por- 
tion for  that  day,  which  may  explain 
the  last  sentence  of  verse  20.  How- 
ever, when  He  began  to  apply  the 
prophecy  to  Himself  (v.  21),  there  was 
astonishment  indeed,  for  nothing  like 
that  had  ever  been  heard.  Verse  23 
indicates  the  state  of  mind  and  heart 
of  His  hearers.  He  knew  the  rejection 
before  Him  was  such  as  had  been 
meted  out  to  Elijah  and  Elisha,  and  as 
God  had  worked  by  them  among  the 
Gentiles  so  would  He  do  again.  This 
aroused  enmity,  with  the  result  of 
verses  29  and  30.  A  comparison  of 
Isaiah  61  :  2,  affords  an  instance  of 
"the  exquisite  accuracy  of  Scripture," 
since  Jesus  stopped  midway  in  the 
verse.  The  first  half  is  connected  with 
His  first  Advent  and  the  present  dis- 
pensation of  grace,  and  the  second, 
with  His  second  Advent  and  the  judg- 
ments to  follow. 

(2)  At  Capernaum    vv.  31-44. 

The  leading  events  here  are  the  cast- 
ing out  of  the  demon  (vv.  33-35),  and 
the  healing  of  Peter's  wife's  mother 
(vv.  38,  3g),  both  of  which  are  re- 
ferred to  in  Mark  i,  the  second  also 
in  Matt.  8.  Matthew  4  tells  us  that 
Christ  made  His  home  at  this  time  at 
Capernaum,  while  Luke  (4:23)  tells 
us  why  He  did  so.  Note  in  the  case  of 
the  demon:  (i)  that  demons  know 
their  ultimate  fate;  (2)  that  Jesus  will 
not  receive  their  testimony  to  Him- 
self though  it  be  true;  (3)  that  there 
is  a  disinction  between  them  and  the 
persons  they  inhabit  and  control.  But 
why  were  the  people  amazed  (v.  36)  ? 
To  cast  out  demons  was  not  new  (Matt. 
12:27),  but  the  way  and  the  power 
by  which  Jesus  cast  them  out  was  al- 
together new.     Compare  the  testimony 


of  Nicodemus  (John  3:2,  last  clause). 
Motice  verse  40,  "He  laid  His  hands 
on  every  one  of  them,  and  healed 
them."  and  also  verse  43.  What  labor 
it  represents  ! 

(3)  At  Gennesaret     5:1-11. 

The  great  draught  of  fishes  is  or- 
iginal with  Luke,  but  calls  for  little 
comment.  But  note  Peter's  confession 
of  sin  in  verse  8.  Sin,  not  sins.  It  is 
his  state  of  which  he  speaks,  and  not 
particular  transgressions.  What  he  is, 
not  what  he  has  done,  utterly  unfits 
him  for  the  Divine  presence,  and  he 
can  find  no  comfort  in  that  presence 
until  his  old  nature  has  been  taken 
away  and  a  new  put  in  its  place.  Nor 
is  verse  11  less  remarkable.  "They 
forsook  all  and  followed  Him,"  because 
one  who  could  do  what  they  had  just 
seen  done,  was  able  to  meet  all  their 
needs  henceforth  including  those  of 
their   families. 

(4)  In  a  Certain  City    vv.  12,  13, 

With  the  exception  of  WTiriam  (Num. 
12),  this  is  the  first  illustration  of  the 
healing  of  leprosy  in  Israel,  where  the 
law  of  Leviticus  xiv  could  have  been 
acted  upon.  No  wonder  the  fame  of 
Jesus  spread  abroad  (v.  15)!  Who  could 
work  this  miracle  by  His  own  power  save 
the  God  of  Israel? 

Questions. 

1.  Name  the  geographical  divisions 
of  this  lesson. 

2.  Have  you  examined  a  map  in  its 
study  ? 

3.  Can  you  quote  Isaiah  61  :  1-3? 

4.  Give  in  your  own  words  the  Old 
Testament  incidents  referred  to  in  4 : 
26,  27  ? 

5.  What  is  noticeable  about  Jesus' 
quotation    of    Isaiah    61:2? 

6.  Why  did  Jesus  change  His  resi- 
dence from  Nazareth  to  Capernaum  ? 

7.  What  three  things  do  we  learn 
about  demons? 

8.  Quote  John  3  :  2. 

9.  What  is  most  noticeable  in  the 
story  of  the  great  draught  of  fishes? 

10.  How  does  the  cleansing  of  the 
leper  prove  the  deity  of  Christ? 

TEACHING 

Chapters  5 :  17-6 :  49 

I.    Forgiveness  of  Sin   w.  17-26. 

Comparing  this  with  Mark  2:1,  we 
find  it  took  place  in  Capernaum,  and 
possibly  in  the  house  in  which  our  Lord 
dwelt  (Matt.  9:1).  What  a  proof  it 
contains  of  the  deity  of  Christ. 


324 


LUKE 


6:27-7:35 


2.  Jesus'  Earthly  Mission    vv.  27- 

32. 

"Levi"  as  we  saw  in  Mark  2,  is 
Matthew  whose  faith  in  following  Jesus 
is  more  remarkable  than  that  of  Peter, 
for  he  had  more  to  relinquish.  He 
soon  showed  his  faith  further  by  his 
works  (v,  29).  But  though  he  made 
"a  great  feast"  for  his  Lord,  yet  the 
latter  made  a  greater  one  for  him  and 
for  others  like  him  in  verse  32. 

3.  Fasting     vv.  33-39- 

To  impose  fasting  on  disciples  who 
were  enjoying  His  presence,  would  be 
like  patching  an  old  garment  with  a 
piece  out  of  a  new,  and  so  both  would 
be  spoiled.  A  new  era  had  begun  and 
everything  must  be  in  harmony  with 
it.  The  joy  of  the  disciples  could  not 
accommodate  itself  to  old  forms  and 
practices.  Nevertheless,  till  others  had 
proved  what  that  joy  was,  they  would 
naturally  be  satisfied  with  practices  to 
which  they  had  been  accustomed  (v. 
39)- 

4.  The  Sabbath  Day    6:  i-ii . 

The  events  of  these  verses  are  re- 
corded by  Matthew  and  Mark  also,  and 
we  need  dwell  on  them  but  briefly. 
The  Pharisees  were  not  zealous  of 
God's  law  but  of  their  traditions  super- 
added to  the  law,  which  practically 
made  it  of  no  effect.  There  was  no 
law  of  God  against  doing  what  Jesus' 
disciples  did,  nor  would  God  command 
His  people  to  starve  because  it  was  the 
sabbath.  Works  of  necessity  might  be 
done  on  that  day  as  the  Pharisees  them- 
selves taught.  The  disciples  were 
hungry  and  in  want  because  they  were 
suffering  rejection  with  their  Lord. 
This  is  the  significance  of  His  refer- 
ence to  David,  who  also  was  suffering 
rejection  as  God's  anointed  when  he 
partook  of  the  shewbread  and  was  sin- 
less in  so  doing. 

5.  Happiness  and  Woe  (vv.  12-26). 

We  do  not  dwell  again  on  the  choice 
of  the  twelve  (vv.  12-16),  having  spok- 
en of  it  in  Matthew  only  toi  observe  that 
Luke  records  that  the  night  previously 
our  Lord  spent  in  prayer.  But  at  verse 
20  He  begins  to  speak  of  the  heavenly 
calling  of  those  who  are  rejected  on 
earth.  This  is  not  that  the  earthly 
kingdom  will  never  be  set  up  or  Israel 
blessed  in  it,  but  only  that  for  the  time 
being  the  called  out  ones  for  heaven 
are  addressed  (Hebrew  3:1).  Four 
beatitudes  are  named,  poverty,  hunger, 
sorrow,  excommunication  might  be 
their  lot  on  earth,  but  great  their  re- 
ward in  heaven  (vv.  20,  21).  As  an- 
other puts  it,  "the  antidote  is  given  be- 
fore the  trial  comes." 


6.  Treatment  of  Enemies    vv.  27- 

36. 

It  is  natural  to  think  that  Luke  is 
here  giving  a  synopsis  of  the  "Sermon 
on  the  Mount"  recorded  more  fully  in 
Matt.  (cc.  5-8),  but  we  face  the  diffi- 
culty that  these  words  were  spoken  "in 
the  plain"  (v.  17).  Shall  we  say  that 
the  same  instruction  was  given  more 
than  once?  There  is  nothing  in  the 
verses  different  from  Matthew,  and  we 
only  note  that  the  whole  teaching  is 
not  that  of  righteousness  under  the  law 
but  of  grace,  which  was  entirely  new 
to  the  hearers.  Verse  30  is  not  to  be 
taken  unqualifiedly  but  in  connection 
with  our  treatment  of  enemies — if  any 
of  them  should  even  ask  aught  of  us 
it  is  to  be  given. 

7.  Treatment   of   Fellow-disciples 
(vv.  37-45). 

8.  Summing  up    vv.  46-49, 

Questions. 

1.  Name  the  seven  subjects  of  teach- 
ing in  this  lesson. 

2.  How  does  the  incident  first-named 
prove  Christ's  deity? 

3.  Explain  "the  new  wine  in  old 
bottles"  in  your  own  language. 

4.  Where  is  the  parallel  between 
Christ's  disciples  and  David  in  the  in- 
cident of  6:1-11? 

5.  What  experience  of  our  Lord  pre- 
ceded the  choice  of  the  Twelve? 

6.  What  is  the  comparative  character 
of  this  whole  teaching  of  Christ? 

7.  Can    you    quote    6:46? 

HIS  FAMi;  SPEEADING 
Chapters  7,  8 

1.  The  Centurion's  Servant    7:1- 
10, 

Matthew  describes  the  centurion  as 
personally  entreating  our  Lord  (8:5- 
13),  but  Luke  tells  how  he  first  ap- 
proached Him  through  the  Jewish  elders 
and  then   through   other   friends. 

2.  The  Widow  of  Nain     w.  11- 
17 

is  a  story  original  with  Lnke.  Note 
that  no  appeal  was  made  to  our  Lord 
in  this  case,  but  that  His  compassion 
was  awakened  by  the  sight  itself.  This 
was  probably  the  first  occasion  when 
He  raised  the  dead,  which  accounts  for 
the  effect  and  testimony  in  verses  16 
and  17. 

3.  Christ's   Witness   to   John   the 
Baptist    vv.  18-35. 

As  the  fame  of  the  wonder-worker 
spread  it  reached  John  the  Baptist  in 
prison  (cf.  3:  19).    For  John's  doubts. 


7:36-10:10 


LUKE 


325 


and    our    Lord's    discourse    concerning 
him  see  Matt.  ii. 

4.  The  Woman  That  Was  a  Sin- 
ner   vv.  36-50 . 

The  Fharisee  was  willing  to  show 
Jesus  the  outward  honor  of  an  invita- 
tion for  selfish  reasons,  but  had  no  love 
for  Him,  as  his  treatment  showed. 
Houses  in  the  east  were  easy  of  ac- 
cess, and  on  occasions  when  distin- 
guished rabbis  were  entertained,  out- 
siders were  admitted  to  listen  to  the 
conversation.  Reclining  at  the  table 
with  the  feet  extended  outward,  made 
possible  the  action  of  this  woman.  It  was 
grace  in  her  that  drew  her  to  Jesus 
as  her  Saviour,  hence  she  had  already 
been  forgiven  ere  she  washed  His  feet. 
In  other  words,  as  the  latter  part  of 
verse  47  shows,  she  was  not  forgiven 
because  she  loved,  but  she  loved  be- 
cause she  was  forgiven.  It  is  solemnly 
suggestive  that  she  was  the  only  one  in 
that  company  to  whom  such  an  an- 
nouncement of  forgiveness  was  made. 
They  all  heard  it,  including  the  host, 
but  none  seemed  to  desire  it  for  himself. 

5.  The  Parable  of  the  Sower    8: 
4-15. 

Before  reaching  this  parable  it  is 
pleasant  to  read  of  the  women  minis- 
tering of  their  substance  not  to  Jesus 
only,  but  to  "them,"  i.  e..  He  and  His 
disciples  (vv.  2,  3,  R.  V.).  Compare 
this  with  the  earlier  suffering  and  need 
in  the  cornfield.  We  pass  over  the 
parable  because  of  our  comment  in 
Matthew,  but  add  a  remark  of  Stuart, 
that  "in  Matthew  the  fruitful  ones  hear 
and  understand  ;  in  Mark  they  hear  and 
receive  ;  in  Luke  they  hear  and  keep." 
These  words  are  alike  in  that  to  under- 
stand, receive,  and  keep  the  Word  are 
all  requisite  to  fruit-bearing. 

6.  In  the  Gerasene  Country     vv. 
vv.  26-39. 

The  remaining  incidents  of  the  chap- 
ter have  been  touched  upon  in  the  oth- 
er Gospels,  but  we  pause  at  the  visit 
to  the  Gerasene  country.  A  practical 
thought  has  been  suggested  to  us  here, 
viz :  that  if  men  can  be  the  mouth- 
piece of  demons,  "why  should  it  be 
difficult  to  believe  that  a  man  may  be 
the  mouthpiece  of  the  Spirit  of  God?" 
Matthew  speaks  of  two  men  though 
Mark  and  Luke  call  attention  to  only 
one.  Was  it  because  of  this  one's  sub- 
sequent request  (v.  38)  ?  What  a  con- 
trast in  this  he  presents  to  the  other 
people  of  that  country !  They  wished 
Jesus  to  depart,  but  he  wished  to  go 
with  Him.  Salvation  makes  all  the  dif- 
ference as  to  whether  one  desires  the 
Lord's  presence  or  not.     But  the  Lord 


wanted  a  witness  in  Gerasene  and  could 
not  spare  this  man  to  come  with  Him 
(v.  39).  Does  the  man's  work  after- 
ward explain  what  Mark  says  of  this 
country  at  a  later  time  (Mk.  7  :  31-37)  ? 

Questions. 

1.  How  does  Luke's  account  of  the 
centurion's  action  differ  from  Matthew? 

2.  How  is  the  raising  of  the  son  of 
the  widow  of  Nain  distinguished? 

3.  How  was  it  possible  for  the  inci- 
dent of  V.  II,  36-50  to  occur  in  Simon's 
house? 

4.  What  three  things  are  necessary 
in   a   Christian   to   fruit-bearing? 

5.  What  desire  does  salvation  awaken 
in  the  human  heart  ? 

THE  TWELVE  AND  THE  SEV- 
ENTY 
Chapters  9,  10 

The  events  of  chapter  9  with  a  single 
exception,  were  dealt  with  in  either 
Matthew  or  Mark.  Luke,  however, 
adds  items  of  fresh  interest  to  some  of 
them  which  the  student  can  easily  dis- 
cover by  comparison. 

Chapter  10  has  three  subjects  origi- 
nal with  Luke:  (i)  the  sending  forth 
of  the  seventy  (vv.  1-24) ;  (2)  the 
lawyer's  question  and  its  answer  (w. 
25-37)  ;  and  (3)  the  story  of  Martha 
and  Mary  (vv.  38-42). 

The  sending  forth  of  the  seventy  fits 
into  the  purpose  of  his  gospel  to  reach 
the  Gentiles.  The  twelve  apostles  were 
sent  only  to  the  lost  sheep  of  the  house 
of  Israel,  but  these  went  "into  every 
city  and  place  whither  He  himself  would 
come."  In  most  other  respects  the 
charge  to  the  seventy  was  like  that  to 
the  twelve.  When  they  returned  and 
reported  the  subjection  of  demons  unto 
them  (v.  17)  our  Lord's  reply  was  an 
"earnest  of  complete  victory  over  all 
the  power  of  the  enemy."  They  had 
spoken  of  demons  but  He  speaks  of 
Satan  (v.  18),  and  the  downfall  of  the 
one  presaged  that  of  the  other.  It  is 
instructive  that  our  Lord  defines 
demons  as  being  in  nature  spirits  (v. 
20).  Nor  let  the  story  pass  without 
noting  His  prayer  in  verse  21,  which 
occurs  in  Matthew  in  another  place 
(chapter  11:25-27).  Stuart  believes 
Luke  has  correctly  located  it  because  of 
the  words  "In  that  hour,"  for  otherwise 
we  would  not  have  understood  the  full 
significance  of  the   passage. 

The  lawyer's  question  (vv.  25-37) 
suggests  Matthew  22 :  34-40  and  Mark 
I2:_  28-34,  and  yet  it  is  a  different  oc- 
casion. Certainly  our  Lord's  reply  in- 
cluding the  story  of  the  good  Samari- 
tan is  original  with  Luke  and  peculiar- 
ly suited  to  the  Gentiles  for  whom  he 


326 


LUKE 


Chs.  11, 12 


wrote.  The  Jewish  priest  and  levite 
passed  by  the  wounded  man,  but  the 
Gentile  Samaritan  befriended  him.  The 
lesson  taught  is  that  anyone  in  need 
is  our  neighbor,  without  reference  to 
his  nationality,  religion  or  character. 

We  linger  a  moment  at  the  story  of 
Martha  and  Mary  (vv.  38-42),  to  speak 
of  a  unique  reason  for  its  position  here, 
suggested  by  Stuart.  The  lawyer  in  the 
preceding  incident  had  not  gotten  eter- 
nal life,  and  the  question  is  how  could 
any  man  obtain  it?  The  ans\ver  is 
given  in  the  attitude  and  occupation  of 
Mary  as  distinguished  from  Martha. 
To  sit  at  Jesus'  feet,  and  hear  His 
word  is  the  way  of  blessing. 

Questions. 

1.  What  is  the  title  of  this  lesson, 
and    why? 

2.  What  three  utterances  about  the 
transfiguration  are  original  with  Luke? 

3.  Name  the  three  events  of  chapter 
10. 

4.  How  does  the  record  of  the  send- 
ing forth  of  the  seventy  fit  into  the 
purpose  of  this  Gospel? 

5.  What    are    demons? 

6.  Have  you  compared  Matthew  11  : 
25-27  ? 

7.  How  is  the  story  of  the  good  Sa- 
maritan fitted  to  this  Gospel? 

8.  What  is  the  great  lesson  of  that 
story? 

9.  What  is  the  way  to  find  eternal 
life? 

DOCTEINE  OF  PEAYEE 

Chapter  11 

We  name  this  lesson  after  its  chief 
topic,  for  as  the  Scofield  Bible  says, 
we  have  here  "the  central  New  Testa- 
ment passage  on  prayer."  The  disciples' 
request  (v.  i)  is  answered  first  by  a 
model  prayer  (2-4),  then  by  a  story  or 
parable  about  prayer  (vv.  5-10),  and 
finally  by  setting  before  them  the  chief 
object  of  prayer  (vv.  11-13)-  .The 
"model"  contains  fundamental  princi- 
ples of  prayer,  (a)  the  right  relation- 
ship, that  of  a  son  to  a  father ;  (b) 
the  right  attitude,  worship,  "Hallowed 
be  Thy  Name,  Thy  Kingdom  come.  Thy 
will  be  done"  ;  (c)  the  right  spirit,  love, 
trust,  holiness  (vv.  3-4).  "Used  as  a 
form,  the  Lord's  prayer  as  it  is  called, 
is,  dispensationally,  upon  legal  ground, 
rather  than  that  of  grace.  It  is  not 
in  the  name  of  Christ  for  example, 
and  makes  human  forgiveness  the  con- 
dition of  Divine  forgiveness" — Sco- 
iield.  Christians  have  always  used  it 
however,  and  will  continue  to  use  it, 
but  they  must  think  into  it  the  con- 
ditions of  their  standing  in  Christ.  The 
parable    following    teaches    importunity 


and  intercession  for  others,  and  shows 
in  its  application  that  the  reason  for 
prayer  from  the  Divine  side  is  God's 
desire  for  the  fellowship  of  His  crea- 
tures. That  is  why  He  waits  to  give 
till  we  ask  and  seek,  or  to  open  unto 
us  until  we  knock.  The  chief  object  in 
prayer  is  the  Holy  Spirit.  Here  it 
should  be  remembered,  we  are  on  Old 
Testament  ground,  and  "to  go  back  to 
this  promise  is  to  forget  Pentecost,  and 
to  ignore  the  truth  that  now  every  be- 
liever has  the  Holy  Spirit  dwelling  in 
Him  (Romans  8:9-15;  i  Corinthians 
6:19;  Galations  4:6;  i  John  2:20- 
27)."  It  is  right  for  us  to  seek  to  'be 
filled  with  the  Spirit"  (Ephesians  5  : 
18)  but  not  to  seek  the  Spirit  Himself, 
Who  is  already  ours  if  we  are  Christ's. 
The  subsequent  events  are  (i)  the 
false  charge  against  Jesus  and  His  re- 
ply (vv.  14-28)  ;  (2)  the  challenge  for 
a  sign  (vv.  29-32)  ;  (3)  the  parable  of 
the  lighted  candle  (vv.  33-36),  and  (4) 
the  denunciation  of  the  Pharisees  (vv. 
37-54).  The  first  three  were  found  in 
Matthew,  but  the  last,  while  suggesting 
Matthew  23:  13-35,  is  the  record  of  a 
different  occasion,  verses  37-41  make 
this  clear,  but  in  reading  them  we  must 
not  misinterpret  verse  38  to  mean 
that  our  Lord  was  physically  unclean, 
but  only  ceremonially  so  (cf.  Hark  7: 
3).  His  reply  to  His  host  is  difficult 
to  understand  at  verse  41,  but  the  Re- 
vised Version  throws  light  upon  it. 
"Lawyers"  (v.  45)  is  really  the  same 
as  "Scribes,"  and  so  throughout  the 
Gospels.  We  have  seen  that  the 
scribes  made  copies  of  the  Scriptures, 
and  classified  and  taught  the  precepts 
of  the  oral  law  as  well.  Verse  51  is 
very  solemn.  For  Zechariah's  death 
see  2  Chronicles  24:21. 

Questions, 

1.  What  gives  distinction  to  this 
chapter  ? 

2.  Analyze  the  "Lord's   Prayer." 

3.  What  is  its  place  dispensationally? 

4.  What  three  things  are  taught  or 
suggested  in  the  parable  about  prayer? 

5.  What  is  the  place  of  verse  13  dis- 
pensationally? 

6.  What  are  the  other  events  of  this 
chapter? 

7.  Have  you  reviewed  Mark  7:  1-4? 

8.  What  was  the  work  of  a  "lawyer"? 

WAENINGS 

Chapter  12 

This  chapter,  almost  entirely  orig- 
inal with  Luke,  consists  of  four  warn- 
ings against  hypocrisy  (1-12),  covet- 
ousness  (vv.  13-24)  carelessness  (w. 
25-48),  ignorance   (vv.  49-59)- 


12:1-13:1 


LUKE 


327 


I.    Hypocrisy  (vv.  1-12). 

Note  the  fearlessness  of  Christ  (v. 
i),  and  in  the  same  verse  the  typical 
use  of  "leaven"  in  the  sense  of  evil, 
which  is  never  used  otherwise  in  the 
Bible.  Hypocrisy  will  not  avail  in  the 
day  of  judgment  (vv.  2-3),  and  one  of 
its  causes,  the  fear  of  man  (v.  4),  is 
supremely  foolish  in  the  light  of  re- 
sponsibility to  God  (v.  5),  and  in  the 
light  of  His  abounding  care  for  us  (vv. 
6-7).  The  lesson  is  that  of  open 
acknowledgment  of  Jesus  Christ  in 
order  to  His  acknowledgment  of  us, 
(w.  8-10),  even  though  it  mean  trial 
and  suffering  (vv.  11-12).  The  expla- 
nation of  verse  10  seems  to  be  that  one 
might  speak  against  the  Son  of  Man 
and  do  it  ignorantly.  But  it  is  the 
office  of  the  Holy  Ghost  to  testify  to 
Christ  and  make  Him  known,  and  thus 
he  who  rejects  that  testimony  puts 
himself  outside  of  the  pale  of  salvation 
and    hence,    forgiveness. 

«.    Covetousness    vv.  13-24, 

There  is  a  closer  connection  in 
thought  between  this  and  the  foregoing 
than  appears  at  first.  The  disciple 
might  be  called  a  fool  who  would  act 
according  to  the  foregoing,  but  the 
real  fool  is  now  brought  into  view.  He 
is  a  covetous  man  (cf.  Ezek.  33:31) 
for  that  was  the  animus  of  him  who 
made  this  request  of  Jesus  (vv.  13-15). 
The  latter  was  setting  forth  the  heav- 
enly calling,  but  his  questioner  thought 
only  of  his  possessions  in  the  present 
life.  This  explains  the  parable  that 
follows  (vv.  16-21),  and  in  the  light  of 
it  all  the  verses  are  to  be  interpreted 
down  to  48,  but  especially  to  34.  "Take 
no  thought"  (v.  22)  means  no  anxious, 
worrying  thought  indicative  of  a  lack 
of  faith  and  knowledge  of  God  in. 
Christ.  The  birds  of  the  air  and  the 
grass  of  the  field  might  teach  us  les- 
sons (vv  24-28).  Such  a  spirit  be- 
longs to  the  world,  but  not  to  the  fam- 
ily of  God   (vv.  29-34). 

3.  Carelessness    vv.  35-48 

is  connected  with  covetousness,  for  he 
who  is  absorbed  in  the  things  of  earth 
is  not  getting  prepared  for  those  of 
heaven,  which  will  be  his  when  the 
Lord  comes  again.  It  is  to  be  noted 
that  He  comes  before  daybreak  (v.  38) 
hence,  the  need  of  always  watching, 
and  working  too  (vv.  42-48,  cf.  with  i 
Cor.  15:58).  The  unfaithful  disciple, 
the  merely  professing  Christian  will 
have   his  portion  with  the   unbelievers. 

4.  Ignorance    vv.  49-59, 

is  the  cause  of  carelessness.  In  other 
words  we  are  not  to  expect  peace  and 
worldly  co-operation  in  the  present  age 


but  unpopularity  and  divisions.  Happy 
are  we,  if  warned  by  our  surroundings 
we  take  the  right  course  (v.  57)  for 
judgment  cometh  (vv.  58-59).  In  the 
"Sermon  on  the  Mount,"  our  Lord  used 
similar  language,  but  then  as  another 
says,  He  was  pressing  on  His  disciples 
the  importance  of  reconciliation  with 
an  adversary.  Here  He  is  teaching  the 
multitudes  a  similar  lesson  in  view  of 
the  judgment,  but  in  both  instances  we 
are  reminded  that  there  is  no  mercy 
for  the  guilty  at  the  bar  of  God.  "Now 
is  the  accepted  time,  to-day  is  the  day 
of  salvation." 

Questions. 

1.  Name  the  four  warnings  of  this 
chapter. 

2.  Analyze  verse  1-12. 

3.  Why  is  blasphemy  against  the 
Holy  Ghost  unpardonable? 

4.  Who  is  a  fool? 

5.  Periodically  considered,  when  may 
the  Lord  be  expected? 

6.  Why  should  men  accept  Christ 
now? 

JUDGMENT   AND   PENALTY 

Chapter  13 

There  is  such  a  close  connection  be- 
tween the  opening  of  this  chapter  and 
the  close  of  the  preceding,  that  it  were 
better  not  to  have  separated  them. 
Jesus  had  been  speaking  of  judgment 
and  penalty,  and  now  came  those  to 
Him  who  put  a  case  or  two  which 
seem  to  illustrate  what  he  said  (vv. 
1-15).  But  they  are  mistaken,  as  He 
teaches  them.  "Those  events  had  a 
voice  for  the  living,  and  concerned 
not    only    the    dead." 

The  parable  of  the  barren  fig-tree  is 
intended  to  impress  this  still  further 
(vv.  6-9).  The  Jewish  nation  was  the 
fig-tree,  and  for  the  three  years  of 
Christ's  ministry  there  had  been  no  fruit 
from  it.  A  little  longer  delay  would  be 
granted,  and  then  it  would  be  cut  down, 
but  not  rooted  up,  observe.  This  agrees 
with  all  the  prophets,  that  a  goodly 
remnant  will  in  the  future  spring  up 
and  bear  fruit. 

All  that  follows  down  to  and  includ- 
ing verse  21,  is  related  to  this  same 
teaching.  For  example,  the  spirit  of. 
the  ruler  of  the  synagogue  (vv.  10-17), 
showed  the  unlikelihood  of  any  change 
in  the  nation  ;  while  the  parables  of  the 
mustard-seed  and  the  leaven  fore- 
shadowed what  we  were  taught  in  Mat- 
thew 13  from  another  point  of  view, 
in  other  words,  the  Jews  were  to  lose 
their  place  as  God's  witnessing  people 
on  the  earth  for  the  time  being,  and 
His  Kingdom  would  come  to  embrace 
the   Gentiles.      Both   of   these   parables 


328 


LUKE 


14  : 1-15 :  32 


treat  of  Christian  profession,  the  first 
(w.  18-19)  showing  its  spread  from  a 
small  beginning,  and  the  second  (vv. 
20-21)  "its  permeation  by  a  generally 
accepted  creed,  as  leaven  permeated  the 
dough."  There  is  no  thought  in  either 
of  the  parables  however,  that  the  Gos- 
pel would  spread  over  the  whole 
earth  in  this  age,  nor  have  we  found 
this  taught  anywhere  in  the  New  Testa- 
ment. 

The  remainder  of  the  chapter  con- 
sists of  Christ's  teachings  on  His  way 
toward  Jerusalem  {22),  and  they  too, 
bear  on  the  general  subject  of  judg- 
ment and  penalty.  The  question  in 
verse  22  is  answered  only  indirectly. 
Each  one  is  to  make  sure  of  his  ozvn 
salvation.  It  is  no  ideal  picture  that 
is  set  before  us  in  the  verses  following 
(vv.  25-30),  for  it  is  the  Judge  of  that 
solemn  day  Himself  Who  speaks.  The 
Pharisees,  troubled  at  His  words,  but 
hypocritically  professing  interest  in  His 
safety,  warn  Him  in  verse  31,  but  they 
might  spare  themselves  their  pains,  for 
He  was  walking  deliberately  towards 
death,  which,  for  Him,  could  take  place 
only  in  Jerusalem. 

Questions. 

1.  Tell  the  story  of  verses  1-5  in 
your  own  words. 

2.  Give  an  interpretation  of  the  bar- 
ren fig-tree. 

3.  Do  the  same  for  the  two  parables 
of  the  lesson. 

4.  Memorize  verse   24. 

PARABLES   OF   GRACE 

Chapters  14-15 

1.  The  Selfish  Guest    c.  14:1-14. 

We  pass  over  vv.  1-6  which  set  forth 
the  occasion  for  the  first  parable.  The 
lesson  from  this  first  parable  is,  that  if 
in  natural  things  such  selfishness  was 
unbecoming,  how  much  more  on  the 
spiritual  plane.''  (cf.  i  Peter  5,  5-6; 
Isa.  57  :  is). 

2.  The  Great  Supper    w.  15-24, 

This  was  spoken  on  the  same  occa- 
sion as  the  other  and  in  response  to 
the  remark  of  verse  15.  Christ  had 
spoken  of  reward  at  "the  resurrection 
of  the  just"  (v.  14),  for  those  who,  in 
the  spiritual  sense,  acted  on  the  princi- 
ple He  had  laid  down.  But  the  resur- 
rection of  the  just  will  take  place  at 
His  second  coming,  although  that  of  the 
unjust,  or  unbelieving,  will  not  occur 
for  at  least  1,000  years  thereafter 
(John  5:28-29)  (Acts  24:14;  I  Cor. 
15:  23  J  Rev.  20:5-6).  Those  who  will 
share  inthat  first  resurrection  are  de- 
scribed in  verses  21-23.  The  leaders 
of  Israel  are  represented  by  those  first 


invited  to  the  supper  (vv.  17-20).  The 
common  people  were  the  next  class  (cf. 
v.  21,  with  the  first  five  chapters  of  the 
Acts).  The  Gentiles  were  the  last  (cf. 
v.  2^  with  Acts   13  :  46,  28:  23-28,  etc. 

3.  The  Tower  and  the  Field  of  War 

vv.  25-35, 

The  Saviour  is  again  on  the  road, 
and  admonishes  the  multitudes  as  to 
the  spirit  of  true  discipleship  in  the 
two  parables  that  follow,  closing  with 
the  simile  of  salt.  True  disciples  were 
the  salt  of  the  earth  (Matt.  5:13),  but 
mere  profession  in  that  direction  was 
as  useless  as  salt  which  had  lost  its 
saltness. 

4.  The  Lost  Sheep,  the  Lost  Coin, 

and  the  Lost  Son    c.  15:1-32. 

The  foregoing  chapter  deals  with 
grace  in  a  subjective  way,  acquainting 
us  with  the  subjects  of  it  and  the 
danger  of  rejecting  it,  and  adding  ex- 
hortations for  those  who  have  received 
it.  But  in  this  we  have  the  objective 
side,  and  behold  the  joy  of  God  in  be- 
stowing it.  It  is  fitting  that  these 
parables  should  have  been  spoken  in 
the  presence  of  the  "publicans  and  sin- 
ners," and  to  understand  their  teaching 
we  should  remember  that  they,  being 
Israelites,  were  on  the  same  ground  of 
privilege  as  the  Scribes  and  Pharisees 
who  objected  to  them.  Hence  the  form 
of  the  parables — a_  sheep  wandering 
from  the  flock,  a  piece  of  money  out 
of  a  number  of  pieces  in  the  house,  a 
prodigal  son  gone  from  the  parental 
roof.  If  the  shepherd  and  the  woman 
could  be  so  concerned  under  the  cir- 
cumstances, was  it  surprising  that  God 
should  care  for  His  immortal  creatures, 
and  especially  His  chosen  people?  Sep- 
arating these  first  two  parables,  the 
first  shows  the  activity  of  the  Lord 
under  the  similitvide  of  the  shepherd, 
and  the  second,  that  of  the  Holy  Spirit 
vinder  the  similitude  of  the  woman.  In 
other  words,  men  are  not  only  guilty 
(Rom.  3  :  19)  as  indicated  by  the  wan- 
dering sheep,  but  they  are  by  nature 
dead  (Ephesians  2:1)  as  seen  in  the 
lifeless  coin.  The  Son  of  God  removes 
the  guilt  by  His  death  and  Sacrifice, 
and  the  Holy  Spirit  quickens  the  sinner. 
The  third  parable  divides  itself  in  two 
at  verse  24.  The  meaning  of  the  first 
part  is  plain,  that  God  welcomes  the 
penitent  sinner  and  rejoices  over  him. 
And  that  of  the  second  part  also,  that 
the  murmuring  scribes  and  pharisees 
are  depicted  by  the  elder  brother.  We 
thus  learn  that  self-righteous  people, 
like  the  latter,  who  is  not  seen  to  enter 
the  father's  house,  are  in  danger  of 
excluding     themselves     from     heaven 


16:1-18:30 


LUKE 


329 


through   failure   to   understand  and  de- 
light in  salvation  by  grace. 
Questions. 

1.  How  many  parables  are  here 
treated  ? 

2.  Divide  them  into  those  subjective 
and  objective. 

3.  Give  the  dictionary  meaning  of 
these  terms. 

4.  Can  you  quote   i    Peter  5:5-6? 

5.  What  period  intervenes  between 
the  two  resurrections? 

6.  How  many  passages  of  Scripture 
are  referred  to  in  this  lesson,  and  how 
many  have  you  verified? 

7.  Distinguish  the  work  of  the  two 
Persons  of  the  Godhead  in  the  parables 
of  the  lost  sheep  and  the  lost  coin. 

8.  What  do  we  learn  from  the  case 
of  the  elder  brother  in  the  parable  of 
the  prodigal? 

USE  OF  OPPOETUNITY 

Chapters  16-17 :  19 

In  the  last  lesson  thought  was  turned 
towards  the  heavenly  calling  of  the 
disciple,  of  which  earthly  wealth  is  not 
necessarily  a  part.  To  the  Jews,  this 
was  "a  great  change,  which  we  who, 
unlike  them,  never  had  a  country  on 
earth  allocated  to  us,  cannot  well  un- 
derstand." For  this  reason  our  Lord 
now  changes  the  character  of  His  in- 
struction, and  shows  in  the  parable  of 
the  unjust  steward  the  results  of  the 
right  use  of  opportunity,  and  in  the 
story  of  the  rich  man  and  Lazarus,  the 
perilous    consequences   of   the    opposite. 

"The  lord"  of  verse  8  is  not  Jesvs 
Christ,  but  the  steward's  earthly  mas- 
ter who  commended  him  for  his  fore- 
sight. The  world  which  the  sinner 
serves  commends  him  in  the  same  way 
for  similar  chicanery.  On  the  other 
hand,  verse  9  is  to  be  understood  as  in 
the  Revised  Version.  It  is  not  "when 
ye  fail,"  but  when  "it  shall  fail,"  the 
mammon  of  unrighteousness  the 
worldly  possessions  leased  to  you  for  a 
little  while,  that  the  eternal  friends  you 
have  made  by  the  righteous  use  of  it 
will  "receive  you  into  the  eternal  taber- 
nacles." We  thus  see  that  our  future 
possession  "so  apt  to  be  viewed  as  airy 
and  intangible,  comes  out  as  a  solid 
and  substantial  reality." 

Of  course  the  covetous  pharisees  de- 
ride Him  for  teaching  like  this  (vv. 
13-15).  therefore,  after  He  rebukes 
them  for  their  fleshly  desires  (v.  18), 
He  enforces  what  He  has  said  by  the 
story  that  follows  (vv.  19-31).  It  is 
not  said  that  this  is  a  parable,  and  for 
aught  we  know  there  may  have  been 
two  such  men  on  earth  "whose  history 
ia  the  other  world  answers  to  that  set 


forth  in  language  suited  to  the  day." 
"The  vail  is  here  lifted  by  Him  who 
was  competent  to  do  it,  and  the  condi- 
tion of  the  lost  in  the  unclothed  state 
laid  bare  before  us."  Of  what  use  then 
is  earthly  wealth  so  dearly  prized  by 
the  covetous,  if  it  be  expended  only  in 
gratifying  the  selfish  desires  of  its 
possessor  ? 

This  lesson  will  not  be  too  long  if 
we  include  the  next  chapter  down  to 
verse  20,  where  we  reach  a  natural  di- 
vision of  the  book.  The  chief  feature 
of  that  chapter  is  the  healing  of  the  ten 
lepers  (vv.  11 -19),  but  the  transition  to 
it  is  our  Lord's  discourse  to  His  dis- 
ciples on  the  duty  of  forgiveness  (vv. 
i-io).  The  occasions  for  the  forgive- 
ness would  be  many  and  unavoidable 
in  a  life  of  sin  (vv.  1-2),  but  it  should 
never  be  omitted  (vv.  3-4).  In  the 
presence  of  such  an  obligation  the  dis- 
ciples might  well  say  "Lord  increase 
our  faith  !"  (v.  5).  And  yet  as  He 
teaches  them,  it  is  not  faith  they  re- 
quire so  much  as  obedience.  This  obe- 
dience should  be  displayed  without  self- 
glorying  (vv.  6-10). 

Following  Stuart,  the  story  of  the  ten 
lepers  illustrates  four  principles  of  the 
gospel:  (i)  the  Lord  visited  the  scenes 
of  their  wretchedness  unasked ;  (2) 
they  owned  that  among  themselves, 
Jews  and  Samaritans  there  was  no  dif- 
ference ;  (3),  they  supplicated  divine 
mercy  as  those  who  felt  their  need  of 
it;  and  (4),  manifesting  the  obedience 
of  faith  they  got  the  desired  blessing. 
It  is  not_  till  after  all  this  that  any  dif- 
ference is  seen,  and  that  in  the  case  of 
the  Samaritan.  "He  who  was  the  most 
signal  example  of  grace  of  them  all, 
most  valued  it."  But  what  a  gainer  he 
was  by  turning  back  to  glorify  God  1 
(v.  19). 

Questions. 

1.  In  what  sense  does  Christ  now 
change  the  character  of  His  instruc- 
tion? 

2.  Who  is  meant  by  "lord"  in  verse 
8? 

3.  How  does  this  lesson  show  that 
the  future  hope  of  the  saint  is  solid  and 
substantial? 

4.  Have  we  any  positive  ground  for 
calling  the  story  of  the  rich  man  and 
Lazarus  a  parable? 

5.  How  does  the  incident  of  the  ten 
lepers  illustrate  the  principles  of  the 
gospel  ? 

COMING  OF  THE  KINGDOM 

Chapters   17:  20-18:  30 

A  transition  of  thought  and  teaching 
is  marked  by  the  demand  of  the  Phari- 
sees, "when  the  Kingdom  of  God  should 
come"    (c.    17:20) — the    Kingdom    of 


330 


LUKE 


18 :  31-19 


which  He  had  said  so  much,  and  which 
they  had  been  led  to  expect  by  the  Old 
Testament  prophets.  In  our  Lord's 
answer,  "within  you"  (v.  21)  is  to  be 
taken  in  the  sense  of  "in  the  midst  of 
you"  (see  R.  V.  margin),  the  meaning 
of  which  is  seen  in  the  context.  The  note 
in  the  Scofield  Bible  is  informing  here: 
"The  Kingdom  in  its  outward  form  as 
promised  to  David  and  described  by 
the  prophets  had  been  rejected  by  the 
Jews,  so  that  during  this  present  age 
it  would  not  'come  with  observation' 
i.  e.,  with  outward  show,  but  in  the 
hearts  of  men.  Meantime  however,  it 
was  among  them  in  the  Person  of  the 
King  and  His  disciples." 

The  Kingdom  would  come  some  day 
with  observation,  but  prior  thereto  per- 
secution and  suffering  would  be  the 
lot  of  Christ's  disciples,  so  that  they 
would  long  for  its  speedy  appearing  (v. 
22).  They  should  be  careful  lest  they 
be  deceived  (v.  23),  for  when  it  came 
it  would  be  as  open  as  it  would  be  un- 
expected (v.  24).  Its  unexpectedness 
to  the  world  is  illustrated  (vv.  26-30), 
and  its  discriminating  judgments  (vv. 
3^-37)-  Of  course,  the  coming  of 
Christ  here  referred  to  is  not  His  com- 
ing for  His  Church  which  will  be 
caught  up  to  meet  Him  in  the  air  (i 
Thess.  4:16),  but  His  manifestation 
to  the  world  and  to  Israel  after  that 
has  taken  place. 

In  view  of  the  persecution  and  suf- 
fering to  be  experienced  prior  to  that 
day,  the  resource  of  the  disciples  must 
be  prayer  (c.  18:1-8).  The  "widow" 
is  doubtless  the  godly  remnant  of  the 
Jews,  to  which  the  disciples  in  their 
day  belonged,  and  which  will  be  found 
on  the  earth  between  the  translation  of 
the  church  and  the  appearing  of  Christ 
referred  to  above.  Verse  8  confirms 
this  application,  since  the  word  "faith" 
there  means  not  "personal  faith,  but 
faith  in  the  whole  body  of  revealed 
truth."  In  other  words,  it  will  be  a 
time  of  such  apostasy  that  the  truth 
of  God  will  have  departed  almost  en- 
tirely from  the  earth. 

But  other  traits  should  character- 
ize the  saints  of  God  at  that  trying 
time,  of  which  He  speaks  first  in  par- 
abolic form  (vv.  9-14),  and  afterwards 
plainly  (vv.  15-30).  The  traits  em- 
phasized in  the  parable  are  lowliness 
of  spirit  based  on  a  right  apprehension 
of  sin  and  faith  in  sacrificial  atone- 
ment._  The  Greek  for  "Be  merciful"  is 
used  in  the  Septuagint  and  in  the  New 
Testament  in  connection  with  the 
Mercy  seat  (Exod.  25  :  17,  18,  21  ;  Heb. 
9:5),  and  the  publican  was  "thinking 
not_  of  mere  mercy,  but  of  the  blood- 
sprinkled  Mercy-seat."  His  prayer  has 
been   paraphrased   thus :      "Be   toward 


me    as    Thou    art    when    Thou    lookest 
upon  the  atoning  blood." 

The  thought  is  carried  out  in  con- 
nection with  the  blessing  of  the  little 
children  (vv.  15-17),  see  especially  the 
last-named  verse.  And  also  in  the 
story  of  the  young  ruler  (vv.  18-30) 
found  as  well  in  Matthew  and  Mark. 
This  last  shows  the  hindrance  against 
which  all  are  to  be  warned  who  would 
enter  into  the  Kingdom. 

Questions. 

1.  Whence  is  obtained  the  title  of 
this  lesson  ? 

2.  What  is  the  meaning  of  "the  King- 
dom of  God  is  within  you?" 

3.  How  would  you  explain  verse  22, 
chapter  17? 

4.  What  aspect  of  the  "Coming  of 
Christ"  is  referred  to  in  the  closing 
part  of  this  chapter? 

5.  How  would  you  interpret  the  par- 
able of  the  widow  and  the  unjust 
judge  ? 

6.  What  is  the  meaning  of  "faith," 
18:8? 

7.  How  do  you  understand  the  pub- 
lican's prayer,  "Be  merciful  ?" 

EEJECTION 

Chapters  18 :  31-19 

At  this  point  we  enter  the  period  of 
Christ's  formal  rejection  by  His  na- 
tion with  which  we  have  been  made  ac- 
quainted in  the  other  synoptics,  and 
hence  we  pass  on  to  that  which  is  pecu- 
liar to  Luke,  the  conversion  of  Zac- 
cheus  (c.  19  :  i-o). 

Jesus  never  declined  an  invitation 
to  hospitality,  but  this  is  the  first  in- 
stance in  which  He  ever  invited  Him- 
self (5).  Murmured  at  for  lodging 
with  a  "sinner,"  He  justified  the  act 
(vv.  9-10  )and  then  spake  the  parable 
of  the  pounds  (vv.  11-17)  to  "dispel 
the  mistaken  supposition  that  the  King- 
dom of  God  would  immediately  ap- 
pear." 

In  this  parable  Christ  is  the  noble- 
man. The  pound  represents  the  op- 
portunity for  service  given  each  of 
His  disciples,  and  on  that  disciple's 
use  of  it  will  be  determined  his  place 
in  the  Kingdom,  when  the  nobleman 
returns  to  set  it  up.  This  parable  dif- 
fers from  that  of  the  talents  (Matt. 
25:14-30),  though  the  two  resemble 
each  other.  This  speaks  of  oppor- 
tunity, that  of  ability ;  and  yet  they 
agree  in  this,  that  the  character  of  the 
service  in  the  age  to  come  will  be  that 
of  ruling.  But  notice  the  reference  to 
the  "citizens"  as  distinguished  from 
the  servants.  When  Christ  went  away 
these  two  classes  were  left  on  the 
earth,   and    when    He    comes   back   the 


Chs.  20-21 


LUKE 


331 


same  two  classes  will  meet  Him, 
friends  and  enemies.  Hence  there  can 
be  no  millenium  before  He  comes. 
Notice  also  where  this  parable  was 
spoken — Jericho,  There  was  still  to  be 
seen  there  a  palace  of  Archelaus,  who 
had  gone  to  Rome  to  get  Kingly  power 
confirmed  upon  him.  His  citizens  did 
send  after  him  to  frustrate  his  object, 
but  he  returned  to  reign  in  spite  of  all 
their  efforts  to  influence  C«sar  against 
Him.  As  their  attempt  failed  in  the 
one  case,  so  will  it  in  the  other. 
(Stuart.) 

The  triumphal  entry  into  Jerusalem 
(vv.  28-48)  we  pass  over  as  suffi- 
ciently treated  in  Matthew  21,  dwelling 
a  moment  however,  on  verses  41-44 
which  are  original  with  Luke.  Com- 
pare here  chapter  13  :  34-35.  Christ's 
was  the  only  sad  heart  in  that  rejoicing 
multitude,  and  sad  not  for  Himself 
but  the  city  that  was  soon  to  finally 
reject  Him. 

Questions. 

1.  What  three  things  in  this  lesson 
are  original  with  Luke  ? 

2.  Why  was  the  parable  of  the 
pounds  spoken? 

3.  How  does  this  parable  differ  from 
the  "talents"  ? 

4.  Wherein  do  they  agree? 

5.  What  rendered  the  speaking  of 
this  parable  in  Jericho  specially  ap- 
propriate ? 

THE  LAST  TEACHING  IN  JEEU- 
SALEM 

Chapters  20-21 

The  facts  of  this  lesson  are:  (i) 
the  challenge  of  the  chief  priests  and 
scribes  as  to  the  authority  of  Jesus 
which,  as  we  saw  in  Matthew  21,  was 
equivalent  to  their  formal  rejection  of 
Him  who  had  just  entered  their  city 
as  the  Messiah  in  fulfillment  of  Zech- 
ariah's  prophecy;  (2)  the  parable  of 
the  vineyard  which,  as  we  saw  in  the 
same  place,  was  equivalent  to  His 
formal  rejection  of  the  nation  ;  (3)  the 
questionings  of  the  Pharisees,  the  Sad- 
ducees  and  the  scribes,  "that  they 
might  take  hold  of  His  words,  that  so 
they  might  deliver  Him  unto  the  power 
and  authority  of  the  governor,"  (ig- 
47)  ;  (4)  the  incident  of  the  widow's 
mite  (c.  21  :  1-4),  dealt  with  in  Mark 
12;  (5),  the  Olivet  discourse  on  His 
second  coming,  being  a  shorter  record 
of  that  in  Matthew  24,  and  covering 
in  this  chapter  verses  5-34. 

In  the  questioning  of  the  Sadducees 
(c.  20 :  27-40)  Luke  gives  particulars 
unnoticed  by  the  other  evangelists. 
He   adds   the   words   of  Jesus,    (v.   36) 


explaining   why   they   who   are    counted 
"worthy   to    attain   that   world   and   the 
resurrection     from     the     dead,     neither 
marry  nor  are  given  in  marriage,"  be- 
cause  they   never   "die  any   more"   but, 
in    that     sense,     "are     equal    unto    the 
angels."       In     other     words    the     ordi- 
nance of  marriage  is  not  needed  to  per- 
petuate the  race.     A  further  particular 
is  at  verse  38,  "For  all  live  unto  Him." 
Death    does    not    terminate    man's    ex- 
istence— either  that  of  the  righteous  or 
the  vvicked,  the  believing  or  the  unbe- 
lieving.    As  unclothed  spirits  they  live 
before  God,  and   of  course  this  will  be 
true  in  the  further  sense  on  the  resur- 
rection of  their  bodies  from  the  dead. 
Another  particular  peculiar  to   Luke 
is   in   the   Olivet  discourse.     Verses   20 
and   24  are  not  given  by   Matthew   or 
Mark.     The   whole   of  that   section    in 
Luke  refers  to   the   siege  of  Jerusalem 
by  Titus  A.   D.   70,   when   the   city  was 
taken  ;    but  that  siege  foreshadows  the 
greater  one  at  the  end  of  this  age  of 
which    we    learned    in    the    Old    Testa- 
ment.    In  the   siege  at  the  end   of  the 
age  the   city  will  not  be  taken,   but  be 
delivered    by    the   appearing    of    Christ 
(Rev.    19:11-21).      The    references    in 
Mathew  and  Mark  unlike  this  in  Luke, 
are   to   this   last   siege   and   not  to   the 
earlier   one.      In   Luke,   the   sign   is   the 
compassing  of  Jerusalem  by  armies  (v. 
20),   but  in  the  other  gospels   it  is  the 
abomination  in  the  holy  place  (2  Thess 
2:4)  — (Scofield    Bible).      There    is    no 
contradiction  among  the  evangelists  as 
to    this,    as    a    comparison    shows    that 
questions  touching  both  the  commence- 
ment    and     the     end     of     Jerusalem's 
trouble  were  put  to   Christ  by  His  dis- 
ciples.      But     the     different     narrators 
give  those  which   relate  to   our  Lord's 
reply  as  each  was  guided  of  the   Spirit 
to  record  them.     The  trouble  of  Jerusa- 
lem  caused  by  the  rejection  of  Christ, 
began  with  the  siege  under  Titus,  but 
^vlll  not  end  till  the  times  of  the  Gen- 
tiles have  run  their  course.     (Luke  21  • 
24). 

Questions. 

1.  Name  the  great  facts  of  this  les- 
son. 

2.  Why  is  there  no  marrying  in  the 
resurrection  life  ? 

3.  What  words  of  Jesus  prove  life 
after  death? 

4.  What  essential  difference  is  there 
between  the  siege  of  Jerusalem,  A.  D. 
70,  and  that  at  the  end  of  the  age? 

5.  To  which  does  Luke  refer? 

6.  How  would  you  harmonize  the 
different  statements  of  the  evangelists 
on  this  point? 


332 


LUKE 


Chs.  22-24 


LAST  DAY  UPON  EARTH 
Chaptees  22-23 

Here  we  meet  the  momentous  events 
recorded  in  Matthew  26  and  2.7  and 
Mark  14  and  15,  and  there  treated  as 
fully  as  space  permitted. 

The  incidents  peculiar  to  Luke  are 
first,  the  explanation  of  Judas'  conduct 
that  Satan  entered  into  him  (c.  22:  ?). 
Satan  can  enter  into  no  man  without 
his  own  consent,  but  the  only  safe- 
guard against  that  is  the  new  birth, 
(John  3)  ;  second,  the  information  that 
Peter  and  John  were  the  two  disciples 
sent  to  make  ready  the  passover  (v. 
8)  ;  third,  the  report  of  the  strife 
among  the  disciples  at  that  feast  (vv. 
24-30)  ;  fourth,  the  prediction  of 
Peter's  fall  as  the  direct  result  of  the 
work  of  Satan  upon  him — (vv.  31-34)- 
Satan's  desire  here  should  be  under- 
stood as  comprehending  all  the  twelve, 
although  it  is  Peter  only  for  whom  the 
Lord  would  pray  as  the  one  in  danger. 
We  cannot  fail  to  contrast  the  sin  of 
Peter  with  that  of  Judas,  the  former 
being  forgiven  while  the  latter  was 
not.  Peter  a  child  of  God  was  en- 
snared by  Satan,  Judas,  a  child  of  the 
devil  was  his  tool.  That  is  the  great 
difference  which  faith  produces  ;  fifth, 
the  story  of  Gethsemane  is  enriched  by 
Luke  in  the  mention  of  the  angel  from 
heaven  strengthening  Jesus,  the  drops 
of  blood  He  sweat,  and  the  circum- 
stance that  it  was  "for  sorrow"  the  dis- 
ciples slept  (vv.  39-46)  ;  sixth,  in  the 
arrest,  Luke  alone  reports  the  words 
of  Jesus  to  the  betrayer,  "Betrayest 
thou  the  Son  of  Man  with  a  kiss"? 
the  request  of  the  disciples  whether 
they  shouuld  "smite  with  the  sword?" 
and  the  healing  of  Malchus'  ear  (vv. 
47-53)'  Last,  but  not  least,  so  far  as 
Chapter  22  is  in  mind,  it  is  Luke  who 
tells  us  that  "Peter  remembered  the 
word  of  the  Lord"  about  his  denial  of 
Him,  after  the  latter  had  "turned  and 
looked  upon  Peter"   (vv.  61-62). 

Coming  to  the  next  chapter,  Luke 
tells  us  the  nature  of  the  indictment 
against  Jesus  before  Pilate,  and  per- 
haps the  very  form  of  it  (v.  2)  ;  and 
he  alone  gives  us  the  hearing  before 
Herod  (w.  6-12).  On  the  way  to 
Golgotha,  he  describes  with  detail  the 
procession.  Simon  the  Cyrenian  is 
bearing  the  cross  "after  Jesus'"  (v. 
26)  ;  that  is,  as  some  think,  Jesus 
Himself  is  bearing  the  cross,  but  the 
other  is  carrying  "the  lighter  end  of 
it  behind  Him."  A  great  multitude 
are  following,  and  lamenting  women 
among  them  (v.  27^.  To  these  Jesus 
addresses  the  warning  of  verses  28-31 
not    recorded     elsewhere.      Luke    also 


gives  the  correct  meaning  of  Golgotha 
(Aramaic)  and  Calvary  (Latin)  as  "the 
Skull"    (v.  33). 

Luke's  account  of  the  crucifixion  is 
different  from  the  others.  Matthew 
and  Mark  bring  out  men's  hatred  of 
Christ  in  the  fullest  way,  John  pre- 
sents Him  as  a  Divine  Person  in 
Whom  is  the  calmness  of  One  who 
knew  whence  He  was,  but  Luke  shows 
us  "the  Man  Christ  Jesus,  suffering, 
but  showing  grace  even  on  the  cross." 
Of  the  seven  sayings  on  the  cross  three 
are  found  only  in  Luke,  one  when  in- 
terceding for  His  murderers,  one  when 
about  to  breathe  out  His  life,  and  the 
third  when  His  reply  to  the  penitent 
thief. 

The  story  of  the  thief  is  original 
with  Luke,  who  presents  Him  as  a  wit- 
ness to  Christ  little  expected  at  that 
moment  and  in  that  place.  But  what 
a  miracle  of  grace  is  he — a  malefactor 
saved,  blessed,  and  received  into  Para- 
dise ! 

Questions. 

1.  In  what  chapters  of  Matthew  and 
Mark  are  the  events  of  this  lesson  par- 
alleled ? 

2.  Name  the  incidents  in  Chapter  22 
peculiar  to  Luke. 

3.  Do  the  same  with  Chapter  23.  ^ 

4.  Contrast  the  sin  of  Peter  with 
that  of  Judas. 

5.  Give  the  Aramaic  sayings  of  Jesus 
on  the  cross  as  recorded  only  by  Luke. 

6.  Give  the  Aramaic  and  Latin  words 
for  "the  place  of  a  skull." 

FIEST  DAY  OF  THE  WEEK 

Chapter  24 

The  order  of  our  Lord's  appearances 
on  this  day  was  given  in  the  comment  on 
Matthew  28,  and  need  not  be  repeated. 
Indeed  all  of  the  events  in  the  chapter 
were  dealt  with  there,  except  the  walk  to 
Emmaus  (vv.  13-35).  Three  score  fur- 
longs represent  nearly  eight  miles  (v. 
13).  Cleopas,  one  of  the  two  on  this 
journey  is  not  met  with  elsewhere,  and 
is  to  be  distinguished  from  the  "Clopas" 
of  John  19:25.  Luke  has  sometimes 
been  identified  as  the  other,  but  this  is 
conjecture.  The  story  runs  on 
smoothly  and  requires  little  explana- 
tion ;  but,  following  Stuart,  we  re- 
mark on  the  wisdom  Christ  displayed 
in  dealing  with  the  men.  He  brought 
them  to  the  written  word,  and  He  left 
them  there  (vv.  25-27),  furnishing  no 
fresh  revelation,  but  expecting  them  to 
rest  on  the  old  one.  What  He  ex- 
pected of  them,  He  still  expects  of 
His  disciples,  and  the  sooner  we  real- 
ize and  act  on  it,  the  sooner  will  we 
have  peace. 


Lu.  24-Jno.  1 


LUKE-JOHN 


333 


Another  interesting  item  is  the  refer- 
ence to  Simon  Peter  (v.  34)  which  no 
other  evangelist  mentions,  but  which 
Paul  records  later  (i  Corinthians  15; 
5).  The  reason  for  silence  concerning 
it  was  the  question  of  communion  with 
His  Lord  that  had  to  be  settled  for 
Peter.  Could  he  again  enjoy  it  after 
what  he  had  done?  "That  visit  set- 
tled it,"  says  Stuart :  "We  say  visit 
because  evidently  it  was  the  Lord  who 
sought  him  out."  He  "hath  appeared 
unto  Simon."  The  effect  of  this  in- 
terview on  Peter  is  seen  in  John  21:7. 

Luke  is  very  definite  concerning  the 
evidences  of  Christ's  resurrection.  "A 
spirit  hath  not  flesh  and  bones,  as  ye 
see  me  have"  (39).  There  is  no  men- 
tion of  blood,  for  that  is  the  life  of  the 
flesh  (Lev.  17:14),  and  was  poured 
out  when  He  died  for  guilty  men. 

Luke's  version  of  the  commission 
to  the  disciples  is  new,  in  that  "re- 
pentance and  remission  of  sins"  were 
to  "be  preached  in  His  Name  among  all 
nations,  beginning  at  Jerusalem"  (v. 
47),  This  is  "the  gospel  of  the  grace 
of  God"  (Acts  20:24),  and  is  to  be 
distinguished  from  the  gospel  of  the 
Kingdom  which  our  Lord  Himself  and 
His  disciples  preached  throughout  His 
earthly  life.  That  gospel  will  be 
preached  again  as  we  have  seen  (Matt. 
24:  14),  but  not  until  after  the  transla- 
tion of  the  church,  and  Israel  takes  up 
her  mission  once  more  among  the 
Gentiles. 

Power  was  needed  for  the  preaching 
of  this  gospel,  and  it  is  promised    (v. 


49),  but  our  Lord  must  first  ascend  ere 
It  can  be  "shed  forth,"  hence  the  rec- 
ord following  (vv.  50-Si).  This  refer- 
ence to  the  ascension  in  Luke  makes 
his  Gospel  the  most  complete  outline 
of  the  four,  for  it  begins  with  the 
announcement  of  the  birth  of  John  the 
Baptist  as  none  of  the  others  do,  and 
closes  with  this  event  which  Mark 
alone  alludes  to  but  in  the  briefest 
manner.  Speaking  of  verse  51,  the 
Scofield  Bible  says  very  beautifully, 
"the  attitude  of  our  Lord  here  charac- 
terizes this  age  as  one  of  grace,  an 
ascended  Lord  is  blessing  a  believing 
people  with  spiritual  blessings.  The 
Jewish,  or  Mosaic  age  was  marked  by 
temporal  blessings  as  the  reward  of  an 
obedient  people  (Deut.  28:1-15).  In 
the  Kingdom  or  Millennial  age,  spir- 
itual and  temporal  blessings  unite." 

Questions. 

1.  Have  you  reviewed  the  order  of 
our   Lord's  appearances? 

2.  How  v/as  Christ's  wisdom  dis- 
played on  the  walk  to  Emmaus  ? 

3.  What  reason  for  silence  is  sug- 
gested in  regard  to  our  Lord's  ap- 
pearance to  Simon? 

4.  Why  is  the  mention  of  "blood" 
omitted  in  the  testimony  to  Christ's 
bodily  resurrection  ? 

5.  What  is  the  distinction  between 
the  two   "gospels"  mentioned  ? 

6.  In  what  sense  is  the  third  Gospel 
the   completest? 

7.  Distinguish  among  the  three  ages, 
the  Jewish,  Christian  and  Millennial. 


JOHN 


INTEODUCTOEY 

The  first  three  gospels  are  called 
the  Synoptics,  from  two  Greek  words 
which  means  "a  view  together,"  the 
idea  being  that  they  set  forth  the  same 
general  view  of  the  story  of  Jesus 
Christ,  and  contain  much  the  same  ma- 
terial although  differently  arranged. 
They  were  the  earliest  gospels,  in  cir- 
culation within  twenty-five  or  thirty 
years  of  the  Ascension,  and  did  the 
work  of  an  evangelist  in  carrying  the 
knowledge  of  Jesus  to  peoples  thereto- 
fore ignorant  of  Him.  From  among 
these  peoples  thus  converted  to  Jesus, 
Jews,  Romans  and  Greeks,  the  Chris- 
tian church  was  founded,  and  to  this 
latter  body,  composed  of  all  three 
classes,  the  Gospel  of  John  was  ad- 
dressed. 


The  Reason  for  John's  Gospel. 

Thirty  years,  more  or  less,  had 
elapsed  since  the  Synoptics,  and  with 
the  growth  and  development  of  the 
church  had  come  up  questions  for  set- 
tlement that  the  fourth  gospel  was  de- 
signed to  meet.  These  touched  on  the 
Person  and  work  of  Jesus  as  the  Mes- 
siah, his  nature  and  the  significance 
of  His  death,  so  that  in  answering 
them  John  reveals  the  profoundest 
truth  found  in  the  gospels.  For  the 
same  reason  John's  Gospel  is  nearly 
altogether  new  as  compared  with  the 
Synoptics.  This  is  not  to  say  that 
John  invented  what  he  wrote,  or  that 
the  substance  of  his  Gospel  was  un- 
known to  the  other  writers,  but  only 
that,  in  the  wisdom  of  God,  the  rela- 
tion of  such  things  as  he  records  was 


334 


JOHN 


1 : 1-14 


held  back  until  the  period  when  it  was 
particularly  needed  and  could  best  be 
understood  and  appreciated.  John  \yas 
the  last  survivor  of  the  twelve,  dying 
near  the  close  of  the  first  century, 
kept  on  the  earth  by  divine  Providence, 
until,  like  his  Master,  he,  too,  had  fin- 
ished the  work  given  him  to  do. 

Proof  of  Later  Date. 

The  proof  of  the  later  date  of  John's 
Gospel  is  in  such  references  as  i  :  32, 
and  3 :  24,  which  assume  a  previous 
knowledge  of  the  facts  on  the  part  of 
his  readers.  It  is  found  also  in  the 
omissions  of  all  the  material  of  the 
Synoptics  down  to  the  passion.  There 
is  only  one  exception  to  this,  the  feed- 
ing of  the  5,000  which  was  retained  in 
John  probably  in  order  to  introduce 
the  discourse  on  the  Bread  of  Life 
(chapter  6). 

There  is  a  further  evidence  of  the 
later  date  of  John  in  that  which,  at  the 
same  time,  affords  an  illustration  of  its 
profounder  character,  viz.,  the  prevail- 
ing use  of  words  belonging  to  the  later 
rather  than  the  earlier  experiences  of 
Christianity  such  as :  Sinner,  Repent 
or  Repentance,  Righteous,  Justify,  Be- 
lieve, Love,  God  as  Father,  World  as 
Renewed,  Humanity,  Truth,  True, 
Light,  Life  and  Eternal  Life. 

Depth  of  Its  Teaching. 

Further  illustration  of  its  profundity 
is  found  in  the  miracles  it  records, 
which  show  a  higher  degree  of  power 
than  those  in  the  Synoptics,  and  testify 
the  more  emphatically  to  the  divine  ori- 
gin of  Jesus'  message,  and  by  infer- 
ence to  the  Deity  of  the  Messenger. 
Witness  the  turning  of  the  water  into 
wine  (chapter  2),  the  healing  of  the 
nobleman's  son  in  the  same  chapter 
and  that  of  the  impotent  man  in  chap- 
ter 5.  Also  the  man  born  blind  (9), 
and  the  raising  of  Lazarus  (11). 

The  nature  of  the  discourses  in  John's 
Gospel  illustrates  the  same  thing.  They 
are  on  the  profoundest  themes  which 
fell  from  the  lips  of  our  Lord.  For 
example  :  The  New  Birth,  The  Living 
Water,  The  Honor  of  the  Son,  The 
Living  Bread,  The  Good  Shepherd,  The 
Farewell  Discourse. 

Consider  also  the  doctrines  empha- 
sized in  John's  record.  Take  those  re- 
lated to  the  Godhead  alone.  Observe 
how  he  speaks  of  God  in  the  abstract, 
I  :  18,  4  :  24,  5  :  37.  No  such  teaching 
about  God  is  found  anywhere  in  the 
Bible  outside  of  the  epistles  of  this 
same  evangelist  and  those  of  Paul 
Observe  how  he  speaks  of  God  as 
Father,  3:16,  5:36,  6:37,  8:18,  10: 
30,  17:11.  Of  the  person  of  Jesus 
Christ   as   related   to   the   Father,    1:1, 


14,  18,  5:17,  18,  26,  14:9,  10;  and 
as  related  to  man,  1:4,  6  :  46,  8  :  40-46, 
etc.  Of  the  Holy  Spirit,  3:5,  4:14,  7 : 
38,  14:12,  16,  26,  15:26,  16:7.  Of 
course,  in  these  instances  it  is  fre- 
quently Christ  Himself  who  is  speak- 
ing and  John  simply  reporting  or  quot- 
ing Him,  but  the  point  is,  it  was  left 
for  John  to  do  this,  to  report  Him  in 
these  deeper  and  profounder  utter- 
ances which  are  so  important  for  the 
church  to  know. 

Questions. 

1.  Why  are  the  other  gospels  called 
the  Synoptics? 

2.  What    was   their   accomplishment? 

3.  How  much  later  than  they  was 
this  gospel  written? 

4.  What  was  the  particular  object 
of  this  Gospel? 

5.  How  does  it  compare  in  character 
and  contents  with  the  others? 

6.  What  was  the  date  of  John's 
death  ? 

7.  Have  you  examined  the  proof 
texts  as  to  the  date   of  this   Gospel? 

8.  What  further  evidence  of  a  late 
date   can   you  indicate  ? 

9.  Give  one  or  two  illustrations  of 
the  profundity  of  this  Gospel. 

10.  Name  some  of  its  great  dis- 
courses. 

DEITY  OF  JESUS  CHRIST 

Chapters  1-2:  12 

This  portion  of  the  Gospel  is  chosen 
as  a  lesson  because  it  gives  an  oppor- 
tunity at  one  view  to  consider  the 
Deity  of  Jesus  Christ  as  declared  in 
the  preface  i  :  1-14,  as  witnessed  to  by 
the  testimony  of  the  Baptist,  i  :  15-34, 
and  demonstrated  in  the  first  visit  to 
Judea  after  the  baptism,  i  :  35-2:  12. 

I.     Preface.       i :  1-14. 

Observe  the  earliest  illustration  of 
John's  presentation  of  Jesus  as  the 
Son  of  God.  Nothing  corresponding 
is  found  in  the  Synoptics.  John  as- 
serts the  Deity  of  Jesus,  showing  Him 
to  be  the  Creator  of  all  things  and  the 
source  of  all  life  (verses  1-5).  He 
emphasizes  the  point  by  comparing 
Him  with  John  the  Baptist  (6-9).  He 
is  careful,  too,  to  proclaim  Jesus  as 
the  source  of  the  renewed  spiritual  life 
of  man,  the  eternal  life  which  is  co- 
incident with  salvation  (10-13).  And 
yet  side  by  side  with  these  testimonies 
he  demonstrates  His  perfect  humanity 
(14). 

"Word"  is  the  Greek  Logos  which 
means  (i)  a  thought  or  concept,  and 
(2),  the  expression  or  utterance  of  that 
thought.  And  thus  as  a  designation  of 
Christ    it    is    peculiarly    applicable    be- 


1 :  15-2 :  4 


JOHN 


335 


cause  in  Him  are  embodied  all  the 
treasures  of  the  Divine  Wisdom  or  the 
collective  thought  of  God  (i  Cor.  i  : 
24;  Eph.  3:2;  Col.  2:2,  3),  and  also 
because  from  all  eternity,  but  espe- 
cially in  His  incarnation,  is  He  the 
utterance  or  expression  of  the  Person 
or  "thought"  of  God  (John  i,  3-5,  9,  14- 
18;  14:9-11;  Col.  2:9) — Scofield 
Bible. 

2.  The  Testimony  of  John  the  Bap- 

tist.      1 :  15-34- 

Every  student  will  be  impressed  with 
the  originality  of  this  Gospel  concern- 
ing the  testimony  of  John  the  Baptist. 
Nothing  corresponding  is  found  in  the 
Synoptics.  Observe  his  testimony  to 
the  pre-existence  and  deity  of  Jesus 
Christ  (15-18),  and  to  the  sacrificial 
nature  of  His  death  (29).  It  was 
questions  of  this  character  which  arose 
for  settlement  in  the  early  church  and 
which  John  the  evangelist  was  re- 
tained on  the  earth  to  answer.  Was 
Jesus  God  as  well  as  man?  Was  His 
death  a  sacrifice  for  human  guilt? 
How  clearly  the  Baptist's  witness  bears 
upon  these  points. 

3.  The  First  Visit  to  Judea.      i :  35- 

2: 12. 

It  is  a  peculiarity  of  the  fourth  Gos- 
pel that  it  dwells  upon  the  ministry  of 
Jesus  in  Judea  while  the  others  men- 
tion more  especially  His  ministry  in 
Galilee.  In  Matthew,  after  the  narra- 
tive of  the  baptism,  there  is  scarcely 
any  allusion  to  Jesus  visiting  Judea 
until  the  nineteenth  chapter,  which  was 
His  last  visit.  A  convenient  division 
of  the  present  Gospel  will  be  along  the 
line  of  these  different  visits. 

This  first  includes  the  baptism,  over- 
lapping what  we  described  as  the  testi- 
mony of  John,  and  might  be  said  to 
begin  at  verse  29  instead  of  35.  Be- 
sides the  baptism  it  includes  the  call  of 
the  first  four  disciples  (35-51),  a  call 
preliminary  to  the  more  formal  call  in 
the  other  gospels.  In  connection  with 
the  call  of  Nathaniel,  Christ's  refer- 
ence to  the  prophetic  symbolism  in 
Jacob's  dream  of  the  ladder  points  to 
the  Millennial  age,  when  visible  com- 
munication may  be  carried  on  between 
earth   and  Heaven. 

This  first  visit  to  Judea  ended  with 
His  return  to  Capernaum  in  Galilee, 
on  Avhich  journey  was  wrought  the 
creation  of  wine  out  of  water  at  the 
wedding  feast.  The  nature  of  this 
miracle  and  the  bearing  of  its  record 
upon  the  peculiar  position  of  John's 
Gospel  has  been  alluded  to  in  "Intro- 
ductory." 


Questions. 

1.  Why  have  these  chapters  been 
chosen  as  a  lesson  ? 

2.  How  is  the  Deity  of  Christ 
brought  out  in  the  "preface"? 

3.  What  does  "Word"  mean,  and 
how  does  it  show  the  Deity  of  Christ? 

4.  Have  you  examined  the  texts  in 
Corinthians,  Ephesians  and  Colossians  ? 

5.  How  does  John  the  Baptist  wit- 
ness to  the  Deity  of  Christ? 

6.  On  what  feature  of  Christ's  min- 
istry does  this  Gospel  dwell? 

7.  What  events  are  included  in  the 
first  visit  to  Judea? 

8.  What  kind  of  a  work  was  the 
turning  of  water  into  wine? 

SECOND  VISIT  TO  JUDEA 

Chapters  2:  13-4: 

With  reference  to  what  occasion,  and 
hence  at  what  period  of  the  year,  did 
this  visit  take  place  (2:13)?  With 
what  display  of  Jesus'  authority  and 
power  is  it  associated  (14-17)?  Com- 
paring this  with  Matthew  21  :  12,  13, 
it  would  seem  that  this  transaction 
was  repeated  at  the  last  Passover.  In 
what  manner  did  He  refer  at  this  time 
to  His  death  and  resurrection  (18-22)? 
What  great  discourse  of  Jesus  is  as- 
sociated with  this  second  visit  to  Judea 
(3:1-21)?  Where  did  this  discourse 
occur  presumably  (2  :  23)  ?  How  does 
the  theme  of  this  discourse  demon- 
strate the  profundity  of  this  gospel, 
and  bear  out  the  theory  that  it  was 
written  for  the  church  ?  How  further 
does  John  the  Baptist  bear  testimony 
to  Jesus  on  this  visit  (3  :  25-36)  ?  An 
analysis  of  this  testimony  like  that  in 
the  first  chapter,  would  make  an  excel- 
lent sermon,  or  Bible  reading.  He  tes- 
tifies (i)  to  Jesus,  relationship  to  His 
people  (verse  29);  (2),  His  growing 
influence  and  authority  (30)  ;  (3),  His 
exaltation  (31)  ;  (4),  His  truth  (32, 
34)  ;  (s),  His  supreme  power  and 
grace  (35,  36). 

What  reason  is  assigned  for  Jesus' 
departure  from  Judea  at  this  time  (4  : 
1-3)  ?  Whence  did  He  journey,  and 
what  route  did  He  take  (3,  4)  ?  What 
exhibition  of  grace  was  associated 
with  this  journey  (5-42)  ?  Select  some 
passages  in  this  part  of  the  chapter 
which  harmonize  with  the  design  of 
John's  Gospel.  What  about  verses  10, 
14,  24?  How  long  did  Jesus  remain  in 
Samaria,  and  where  did  He  next  go 
(43)  ?  What  miracle  is  connected  with 
this  return  journey  to  Galilee,  and  how 
does  it  bear  on  the  purpose  of  John's 
Gospel  (46-54)  ?  An  allusion  to  this 
miracle  was  made  in  the  introduction 
to  our  study  of  John, 


336 


JOHN 


Ch.  5-6 


We  must  not  pass  the  teaching  in  3 : 
3-8  about  regeneration.  We  see  how 
essential  it  is  because  the  natural  man 
can  not  "see,"  apprehend,  the  King- 
dom of  God  without  it.  Read  here  Jer. 
17:9;  I  Cor.  2:14;  Rom.  8:7,  8  ; 
Ps.  51:5;  Eph.  2:3.  As  to  its  nature 
or  source  it  is  a  supernatural,  creative 
act  of  the  Holy  Spirit,  not  reforming 
our  old  nature,  but  giving  us  a  new- 
one  alongside  of  the  old  (John  i  :  12, 
13  ;  2  Cor.  5:17;  Eph.  2:10;  4  :  24). 
There  is  but  one  condition  for  our  re- 
ceiving it,  viz. :  faith  in  the  crucified 
and  risen  Lord  (John  3:14,  15.  16; 
Gal.  3  :  24).  This  gospel  is  richly  set 
before  us  in  the  familiar  i6th  verse 
referred  to  above.  Salvation  may 
be  said  to  be  its  theme,  and  we  find 
in  it:  (i),  its  source,  the  love  of 
God;  (2),  its  ground,  the  gift  of  Christ; 
(3),  its  means,  faith;  (4)  its  need, 
"should  not  perish";  (5),  its  result, 
eternal  life;  (6),  its  extent,  "whoso- 
ever." That  word  "perish"  must  not 
be  misunderstood.  It  is  translated 
"marred"  in  Mark  2  :  2.2  and  "lost"  in 
Matt,  10:6  and  other  places,  but  no 
where  does  it  signify  cessation  of  ex- 
istence. 

The  great  teaching  in  chapter  4  is 
suggested  in  verses  6-14  about  the 
Holy  Spirit,  whose  indwelling  in  the 
believer  is  set  before  us  in  the  Symbol 
of  the  living  water.  Other  truths  are 
the  nature  of  God  {24),  the  revelation 
of  the  Messiahship  (26)  ;  the  gov- 
erning motive  of  Jesus  (34),  and  the 
miracle  of  verses  46-53. 

Questions. 

So  many  questions  are  asked  in  the 
text  of  the  lesson  that  but  few  are 
required  here. 

1.  What  is  the  doctrine  in  chapter 
3:3-8? 

2.  Tell  what  you  have  learned  about 
it  in  this  lesson. 

3.  How  many  of  the  corroborative 
scriptures  have   you  examined? 

4.  Analyze  John  3:  16. 

5.  What  do  we  learn  about  the  Holy 
Spirit  in  chapter  4? 

THIED  VISIT  TO  JUDEA 

Chapters  5-6 

1.  This  visit  like  the  second  was 
occasioned  by  the  Passover,  and  a  year 
later  (6).  What  miracle  was  wrought 
on  this  occasion  (5:2-9)?  With  what 
effect  on  the  unbelieving  Jews  (10-16)  r 
How  does  Jesus  justify  such  labor  on 
the  Sabbath  day  (17)?  On  what  two- 
fold ground  did  His  enemies  seek  to 
kill  Him  (18)?  The  latter  of  these 
grounds,  because  He  said  "God  was 
His  Father,"  is  deeply  important.     The 


Revised  Version  translates  it  because 
"He  also  called  God  His  OWN 
Father."  The  Jews  understood  Him  to 
declare  God  to  be  His  Father  in  a 
sense  in  which  He  was  not  the  Father 
of  other  men.  This  is  why  they  said 
He  made  "Himself  equal  with  God." 
The  importance  of  this  is  seen  in  that 
it  contains  a  direct  claim  on  Jesus' 
part  to  be  equal  with  God,  i.  e.,  a 
claim   of  absolute   Deity. 

The  Jews  so  regarded  His  words, 
and  Jesus  took  no  pains  to  correct  that 
impression,  on  the  contrary,  His 
words  that  follow  are  an  argument,  to 
prove  that  He  was  God.  Almost  all 
the  verses  down  to  31  prove  this,  but 
especially  verse  22,.  This  discourse 
concludes  with  a  supplementary  one  on 
the  Four  Witnesses  (32-47).  We  have 
here  cited  by  Jesus  Himself,  the  wit- 
ness of  John  the  Baptist  (32-35),  the 
witness  of  His  own  marvelous  works 
(36),  the  witness  of  the  Father  (37, 
38),  and  the  witness  of  the  Holy  Scrip- 
tures (39),  but  how  vain  so  far  as 
moving  the  wills  of  His  unbelieving 
countrymen  was  concerned   (40)  ! 

2.  Leaving  Judea  again,  where  do  we 
next  find  Jesus  (6:1-3)?  What  mir- 
acle is  associated  therewith  (5-13)? 
This  is  one  of  the  lew  miracles  found  in 
the  other  gospels  which  is  also  recorded 
by  John,  and  for  the  reason  doubtless  of 
leading  up  to  the  discourse  on  the 
Living  Bread.  What  effect  had  this 
miracle  on  those  who  saw  it  (14)? 
What  did  they  propose  to  do  with 
Jesus  in  consequence  of  their  opinion 
(15)  ?  What  did  the  knowledge  of 
their  purpose  lead  Jesus  to  do?  What 
bearing  has  His  action  on  the  incident 
in  chapter  18:10,  11,  and  His  words 
before  Pilate  in  the  same  chapter, 
verse  36?  To  what  place  did  Jesus 
depart?  What  miracle  took  place  dur- 
ing the  night  (16-21)?  Where  next  do 
we  find  Jesus  (22-24) ?  It  is  at  this 
point  the  discourse  is  given  to  which 
reference  has  been  made,  and  which  is 
one  of  those  which  give  the  gospel  its 
distinctively  spiritual  character.  _  At 
what  place  was  this  discourse  given 
(59)  ?  How  does  it  seem  to  have  been 
received  by  the  people  _  generally  (41, 
52)  ?  How  by  the  disciples  (60,  66)  ? 
What  foreshadowing  of  His  death  does 
He  reveal  (66-71)?  Why  did  He  con- 
fine His  ministry  to  Galilee  just  now 
(7:1)?  ^       , 

3.  The  importance  of  these  two 
chapters  grow  on  one  as  establishing 
the  Deity  of  Christ,  and  the  vital  char- 
acter of  the  work  for  man  which  He 
came  into  the  world  to  do.  As  illus- 
trating the  latter,  consider  especially 
verses  37-40  in  the  discourse  on  the 
Living   Bread:     (i),   the   Father  gives 


7:1-10:21 


JOHN 


337 


His  chosen  ones  to  the  Son;  (2),  the 
Son  receives  all  such  ;  (3)  the  reason 
for  His  so  doing  is  His  devotion  to 
His  Father's  will;  (4),  His  will  is  that 
He  lose  none  of  those  the  Father  gives 
Him;  (5),  the  means  by  which  this 
choice  of  the  Father  becomes  operative 
in  individual  cases  is  faith,  "believing 
on"  the  Son. 

Another  way  to  treat  this  chapter  is 
to  divide  it  into  four  parts  designated 
by  the  attitude  of  the  multitude  towards 
our  Lord;  (i),  Discussion  (four  dia- 
logs) (25-40)  ;  (2),  Dissatisfaction, 
(41-51)  ;  Dissension  (52-59)  ;  Defec- 
tion; (60-66).  The  foregoing  is 
quoted  from  an  unknown  source. 

Questions. 

1.  What  occasioned  this  visit  to 
Judea  ? 

2.  State  the  circumstance  under 
which  Jesus  claimed  equality  with  God. 

3.  What  four  witnesses  does  He  pro- 
duce to  substantiate  His  claim? 

4.  What  distinction  is  accorded  the 
miracle  of  the  loaves  and  fishes  ir 

5.  Analyze  chapter  6  :  37-40. 

6.  Analyze  the  chapter  as  a  whole. 

FEAST   OF   TABERNACLES 

Chapters  7-10 :  21 

The  story  of  the  fourth  and  last  visit 
to  Judea  is  too  long  and  important  to 
gather  into  one  lesson,  and  will  be 
broken  up  into  three  or  four,  the  first 
of  which  bears  the  above  title. 

1.  How  did  the  brethren  of  Jesus 
regard  Him  at  this  time  (7 :  2-5)  ? 
What  hesitancy  did  He  exhibit  in  going 
up  to  this  feast  (6-9)  ?  This  feast  took 
place  in  the  fall,  corresponding  to  our 
October.  This  chapter  and  the  next 
are  identified  as  those  of  the  Contro- 
versies in  the  Temple.  They  represent 
periods  of  sustained  contention  with 
enemies  such  as  are  described  nowhere 
else  in  the  gospels.  The  crisis  indi- 
cated in  the  Synoptics  is  now  rapidly 
approaching.  Examine  in  this  connec- 
tion verses  12,  13,  20,  26,  2^,  30,  32, 
43,  of  chapter  7.  What  effect  had 
Jesus'  answers  to  His  opponents  upon 
the  officials  (45,  46)  ?  What  authori- 
tative person  speaks  on  His  behalf  at 
this  critical  moment  (50-52)  ? 

2.  Where  did  Jesus  pass  the  night 
after  this  exhausting  day  (8:1)? 
Where  is  He  found  the  next  morning 
(2)  ?  With  what  work  of  courage  and 
grace  does  the  day  begin  (3-1 1)  ?  Who 
came  off  victor  in  that  contest  of  light 
and  darkness,  Jesus  or  His  adversaries 
(6)  ?  The  controversy  begins  again  by 
Jesus'  bold  declaration  of  Himself  as 
"the  Light  of  the  World,"  a  declaration 


which,  if  unsupported  by  the  truth, 
makes  Him  an  imposter,  but  otherwise 
establishes  His  right  to  be  all  that  this 
gospel  claims  for  Him — that  He  is 
God.  Observe  the  features  of  the  con- 
troversy all  through  this  chapter,  but 
especially  at  verses  13,  19,  25,  37,  48, 
52,  59.  Observe,  too,  the  repeated 
declarations  of  Jesus  bearing  upon  the 
dignity  of  His  person,  as  in  verses  16, 
18,  19,  2z,  28,  36,  42,  46,  51,  56,  58. 
It  is  comforting  that  His  testimony  Was 
not  fruitless  in  discipleship  (30). 

3.  As  Jesus  passed  from  this  mur- 
derous crowd,  what  miracle  is  wrought 
(chapter  9)  ?  What  explanation  does 
Jesus  afford  as  to  why  this  man  was 
born  blind  (3)  ?  How  does  this  work 
of  power  and  mercy  effect  the  ene- 
mies of  Jesus,  does  it  soften  or  harden 
their  opposition  (16,  28,  29)?  What 
did  they  finally  do  to  the  man  (34)  ? 
What  does  "cast  him  out"  probably 
mean  ?  Compare  verse  22,  last  clause. 
How  does  Jesus  make  a  further  claim 
of  Deity  in  addressing  this  man  (35- 
37)  ?  It  is  to  be  observed  in  this  con- 
nection that  the  discourse  on  the  Good 
Shepherd,  in  chapter  10,  grew  out  of 
the  casting  out  of  this  man  from  the 
synagogue  because  of  his  confession  of 
Jesus.  The  Scribes  and  Pharisees  are 
the  "hirelings"  Jesus  has  in  mind,  who 
showed  themselves  to  be  such  in  their 
treatment  of  this  man.  Notice  how 
this  discourse  also  falls  into  harmony 
with  the  purpose  of  John's  Gospel  to 
present  the  highest  aspect  of  Christ's 
Person  and  work,  for  example,  com- 
pare His  utterances  in  verses  10,  11, 
I5i  17,  .18.  His  work  is  clearly  that  of 
a  substitute  Savior,  and  yet  none  other 
than  God  could  speak  of  Himself  thus. 
What  opposite  results  were  produced 
by  this  discourse   (19-21)? 

4.  Reference  was  made  above  to 
chapters  7  and  8  as  those  of  the  con- 
troversies in  the  Temple.  The  first 
controversy  has  been  described  as 
touching  the  character  of  Christ's 
teaching  and  the  condition  for  testing 
it  (15-30)  ;  the  second,  as  touching  the 
character  of  the  Sabbath  day  (21-24)  ; 
the  third,  on  the  divine  character  of 
Christ  Himself  (25-31  ;  the  fourth,  on 
His  approaching  disappearance,  its 
nature  and  object  (32-36).  Another 
outline  is  the  following:  controversy 
one,  on  the  source  of  His  knowledge 
(14-24)  :  controversy  two,  on  the  or- 
igin of  His  being  (25-31)  ;  three,  on 
the  mysteriousness  of  His  sayings  (32- 
36).  In  the  same  way  chapter  8  might 
be  regarded  as  a  controversial  dis- 
course on  (i),  the  nature  of  His  mis- 
sion (12-20)  ;  (2),  its  need  (21-30)  ; 
(3),  its  result  (31-36);  (4),  possibly, 
its  motive  (37-58). 


338 


JOHN 


10  :  22-11 : 1 


Speaking  specifically  of  chapter  lo 
and  the  discourse  on  the  Good  Shep- 
herd it  may  be  stated  that  the  Shep- 
herd work  of  our  Lord  has  three  as- 
pects:  (i),  as  the  Good  Shepherd  He 
gives  His  life  for  the  sheep;  (2),  as 
the  Great  Shepherd  He  intercedes  for 
them  as  one  alive  from  the  dead,  and 
hence  is  caring  for  and  perfecting 
them  (Heb.  13:20);  (3),  as  the  Chief 
Shepherd  He  is  coming  again  in  glory 
to  reward  the  faithful  under  shepherds 
(I    Pet.  5:4). 

Questions. 

1.  When  do  the  feasts  of  the  Pass- 
over and  the  Tabernacles  relatively 
occur? 

2.  How  would  you  characterize  chap- 
ters 7  and  8  ? 

3.  How  is  Jesus  proven  to  be  God  in 
this  chapter? 

4.  Analyze    chapter    8. 

5.  Name  the  three  aspects  of  Christ's 
work   as    Shepherd. 

FEAST  OF  THE  DEDICATION 

AND  THE  HOME  IN  BETHANY 

Chapters  10 :  22-11 

I.  The  Feast  of  the  Dedication  took 
place  midway  between  that  of  the  Tab- 
ernacles and  the  Passover,  or  some 
time  corresponding  to  our  December  or 
January.  It  is  mentioned  no  where 
else  in  the  Bible,  and  it  is  not  positive- 
ly known   just   what  it   commemorated. 

Where  Jesus  had  been  in  the  mean- 
time is  not  revealed  except  that  it  is 
not  stated  that  He  returned  to  Galilee. 
We  dwell  on  this  period  to  call  atten- 
tion to  the  same  features  as  in  the 
previous  one,  viz  :  the  putting  forth  of 
the  boldest  claims  on  Jesus'  part,  fol- 
lowed by  conflict  with  His  opponents. 
For  the  claims  consult  verses  28  and 
30,  and  the  conflict,  31  and  39.  What 
was  the  sequel  of  this  appearance  so 
far  as  Jesus  was  concerned  (40,  41)? 
Notice  that  in  the  face  of  all  the  criti- 
cism and  opposition,  the  disciples  con- 
tinually   increased    (42). 

We  should  not  leave  this  without  a 
further  word  on  verse  30,  which  liter- 
ally translated  is,  "I  and  My  Father 
are  one  thing."  (Bishop  Ryle.) 
Christ  does  not  say  "One"  in  the  mas- 
culine, but  in  the  neuter  gender.  That 
is.  He  and  His  Father  are  not  one  in 
Person,  but  one  in  nature,  power,  will. 
It  silences  those  who  say  there  is  but 
one  Person  in  the  Godhead,  and  those 
also  who  say  that  the  Son  is  inferior 
to  the  Father. 

Our  Lord's  defence  of  this  language 
against  the  charge  of  blasphemy  (33- 
a6),  is  an  argument  from  a  lesser  to  a 


greater.  In  Psalm  82,  the  inspired 
writer  is  speaking  of  the  position  and 
duties  of  princes  and  rulers,  whose  ele- 
vation above  other  men  and  consequent 
responsibility  was  so  great,  that  com- 
pared with  them,  they  might  be  called 
"gods."  If  then  no  fault  is  found  with 
them,  who  receive  this  honor  by  grace, 
how  can  He  deserve  blame  Who  pos- 
sesses this  honor  by  nature?  "Sancti- 
fied" (34)  means  "set  apart,"  and  the 
verse  teaches  the  eternal  generation 
of  Christ.  The  Jews  did  not  under- 
stand Christ  to  claim  to  be  "god"  in 
the  sense  of  the  82d  Psalm  or  they 
would  not  have  threatened  to  stone 
Him  ;  but  God  in  the  sense  of  Deity, 
and  hence  Christ's  acceptance  of  that 
claim,  as  in  chapter  5,  is  an  assertion 
of  that  fact  on  His  part. 

2.  We  now  come  to  chapter  11, 
where  we  find  Jesus  in  Bethany.  Here 
occurs  the  raising  of  Lazarus.  In  the 
Synoptics  we  read  of  the  raising  of 
Jairus'  daughter  and  the  son  of  the 
widow  of  Nain.  In  the  first  case  death 
had  just  ensued,  and  in  the  second  but 
a  single  day  had  intervened.  Here, 
however,  Lazarus  had  been  four  days 
dead.  Of  course,  with  God  it  is  no 
harder  to  restore  life  in  the  one  case 
than  in  either  of  the  others,  and  yet  all 
must  be  impressed  with  the  gradation 
of  difficulty  illustrated  in  the  three,  and 
that  the  most  difficult,  humanly  speak- 
ing, should  be  recorded  only  in  John's 
Gospel.  This,  like  so  many  other  fea- 
tures, shows  the  purpose  of  this  gospel 
to  set  forth  Jesus  in  the  highest  as- 
pect of  all,  that  of  the  Son  of  God — the 
Son  of  God  giving  life  to  the  world. 
What  a  wonderful  declaration  that  in 
verse  25  ! 

Speaking  of  this  miracle  in  general 
terms,  Bishop  Ryle  makes  three  good 
points:  (a),  it  was  intended  to  supply 
the  Jews  with  one  more  incontroverti- 
ble proof  that  Jesus  was  the  Messiah 
(cf.  again  their  question  in  10:24), 
(b),  it  was  meant  to  prepare  their  minds 
for  our  Lord's  own  resurrection.  They 
could  not  say  when  the  tomb  of  Jesus 
was  found  empty,  that  His  resurrection 
was  an  impossibility;  (c),  it  is  the 
most  credible  of  all  our  Lord's  mira- 
cles, and  supported  by  the  most  incon- 
trovertible proof. 

Questions. 

1.  When  did  the  Feast  of  Dedication 
take  place? 

2.  Explain  10  :  30. 

3.  Explain    10  :  33-36. 

4.  With  what  circumstances  are  we 
impressed  in  comparing  the  raising  of 
Lazarus  with  the  other  two  restor- 
ations to  life? 

5.  Quote  from  memory  11:25,  26. 


Chs.  12-13 


JOHN 


339 


6.  What  three  good  points  on  this 
miracle  are  made  by  Bishop  Ryle? 

APPROACH  TO  THE  HOLY 
OF  HOLIES 

Chapters  12-13 

1.  A  footnote  of  the  Scofield  Bible 
which  suggests  the  title  of  this  lesson 
is  well  worth  quoting:  "chapters  12- 
17  are  a  progression  according  to  the 
order  of  approach  to  God  in  the  Taber- 
nacle types.  Chapter  12  in  which 
Christ  speaks  of  His  death  answers  to 
the  brazen  altar  of  burnt  offering,  type 
of  the  cross.  Passing  from  the  altar 
toward  the  holy  of  holies,  the  laver  is 
next  reached  answering  to  chapter  13. 
With  his  associate  priests  now  puri- 
fied, the  High  Priest  enters  the  holy 
place  in  the  communion  of  chapters 
14-16.  Entering  alone  the  holy  of 
holies,  the  High  Priest  intercedes  17. 
It  is  not  for  the  salvation  of  His  own 
for  which  he  intercedes,  but  their  keep- 
ing and  blessing.  His  death  has  saved 
them,  and  this  is  assumed  as  accom- 
plished   (17:4)." 

2.  The  facts  of  chapter  12  are  the 
supper  at  Bethany  (i-ii),  the  triumph- 
al entry  (12-19)  and  the  visit  of  the 
Greeks  concluding  the  chapter.  The 
first  two  having  been  touched  upon  in 
the  synoptics,  let  us  consider  the  last 
which  some  regard  as  the  second  great 
temptation  in  Jesus'  life.  The  con- 
siderations justifying  such  a  view  are 
found  in  the  effect  which  the  request 
of  the  Greeks  to  see  Him  made  upon 
Jesus :  "Now  is  my  soul  troubled," 
"Except  a  corn  of  wheat  fall  into  the 
ground  and  die,"  "Father,  save  me 
from  this  hour."  Also  in  the  heavenly 
testimony  to  His  Sonship  which  was 
again  afforded  Him.  The  thought  is 
that  the  Greeks,  whether  heathens  or 
proselytes  to  the  Jewish  religion,  had 
come  to  invite  Jesus  to  return  with 
them  to  their  own  land.  We  have  seen 
what  the  Greek  race  stood  for,  what 
their  ideals  were,  and  how  likely  they 
would  have  been  to  make  a  god  of 
Jesus  had  He  consented.  It  was  a 
temptation  not  unlike  that  of  Peter, 
when  in  Matthew  16,  he  sought  to  dis- 
suade Jesus  from  going  to  the  Cross,  or, 
like  that  of  Satan  in  the  wilderness, 
when  showing  Jesus  "all  the  kingdoms 
of  the  world  and  the  glory  of  them," 
He  said  :  "All  these  will  I  give  Thee  if 
Thou  wilt  fall  down  and  worship  me." 
This  view  assumes  deeper  significance 
if  we  recall  that  the  time  these  Greeks 
approached  Jesus  was  when  He  had 
most  come  to  realize  that  "He  had 
come  to  His  own  and  His  own  received 
Him  not."     It  was  when   He   was   re- 


jected by  His  own  nation  that  this  sis- 
ter nation,  great  in  much  that  the 
world  called  greatness,  came  to  Him 
thus  and  said,  "Come  with  us  and  we 
will  receive,  honor,  and  deify  Thee !" 
Ah  !  if  He  had,  what  would  have  be- 
come of  this  poor  lost  world  1  (20- 
36)? 

3.  We  should  not  pass  to  the  next 
chapter  without  observing  in  passing 
the  additionally  strong  testimony  John 
bears  as  his  manner  is,  to  the  Deity  of 
Jesus.  See  for  example,  the  argument 
to  be  drawn  from  verses  37-41,  especial- 
ly the  last-named.  Look  up  the  quo- 
tation in  Isaiah  6  and  ask  yourself 
whether  John's  testimony  must  not  be 
utterly  dishonored  unless  Jesus  is  God 
incarnate.  How  corroborative  of  this 
are  Jesus'  own  words  in  verses  44,  45. 
What  is  the  leading  event  in  chapter 
13?  What  is  the  lesson  taught  in  this 
transaction  (12-16)?  And  yet  is  there 
not  more  than  a  lesson  in  humility 
here?  What  of  the  mysterious  teach- 
ing in  verses  8,  9  ?  We  have  here  a 
symbolic  representation  of  Christ's  in- 
tercessory work  for  His  people.  They 
are  already  "clean"  so  far  as  their 
salvation  is  concerned  because  of  faith 
in  Him,  and  on  the  ground  of  His 
finished  work  on  the  Cross  ;  but  pass- 
ing through  the  world  brings  daily  de- 
filement which  requires  daily  cleansing, 
for  which  provision  is  made  by  His 
intercession  as  our  High-priest.  Corn- 
pare  I  John  I,  9.  Peter's  words  in 
verse  8,  illustrate  the  mistake  of  the 
sinner  with  reference  to  Christ's  atone- 
ment :  while  those  in  verse  g,  illustrate 
the  mistake  of  the  saint  with  reference 
to  His  intercession. 

What  omission  is  found  in  this  gos- 
pel with  referetice  to  the  events  of  this 
last  Passover  night  as  compared  with 
the  Synoptics?  What  additional  de- 
tails of  the  betrayal  are  given  here  (18- 
30)? 

Questions. 

1.  What  justifies  the  title  to  this  les- 
son? 

2.  What  are  the  three  great  facts 
of  chapter  12? 

3.  What  significance  is  attached  by 
some  to  the  visit  of  the  Greeks,  and 
why? 

4.  With  what  other  temptation  of 
Jesus    is   this   classed? 

5.  How  do  verses  37-41  compared 
with  Isaiah  6:1-4  prove  the  Deity  of 
Jesus  Christ? 

6.  What  verses  in  chapter  12  teach 
the  sacrificial  character  of  Christ's 
death? 

7.  What  symbolic  representation  is 
afforded  in  chapter  13? 

8.  Explain    the    spiritual    distinction 


340 


JOHN 


Ch.l4 


between   "bathed"    (R.   V.)    and   "wash 
his  feet"  in  verse  lo. 

9.  What  two  mistakes  are  illustrated 
in  Peter's  words  ? 

10.  Can  you  quote  from  memory  i 
John   1:9? 

CENTEAL   TEACHING   OP 
JESUS   CHEIST 

Chapteb  14 

1.  The  title  of  this  lesson  is  borrow- 
ed from  Bernard's  volume  on  chapters 
13-17  inclusive.  Others  call  the  chap- 
ters the  heart  of  the  heart  of  the  Gos- 
pel. Commonly  chapters  14-16  are 
known  as  the  farewell  discourse  to  the 
disciples,  which  occurred  in  the  same 
place  and  on  the  same  occasion  as  the 
washing  of  the  disciples'  feet.  Indeed 
there  seems  to  have  been  two  dis- 
courses on  the  occasion,  the  one  lim- 
ited to  chapter  14,  and  the  other  to  15 
and  16. 

2.  Chapter  14  as  to  subjects  might  be 
thus  classified :  the  preparation  for 
Christ's  Second  coming  (1-3)  ;  the 
identity  of  the  Father  and  the  Son  (4- 
15)  ;  the  office  of  the  Holy  Spirit  in 
the  Church  (16-26)  ;  and  the  bequest 
of  peace  (27-31).  We  have  seen  that 
the  Second  Coming  of  Christ  is  to  be 
conceived  of  under  two  aspects,  a  com- 
ing for  His  saints  (i  Thess.  4:  14-17), 
and  a  Coming  to  judge  the  nations 
(Matt.  24:29,  30),  and  it  is  the  first 
of  these  aspects  that  is  here  referred 
to.  The  "Father's  house"  not  God's 
dominion  is  in  the  foreground.  It  has 
"  'mansions'  which  suggests  settled  con- 
tinuance and  secure  possession," 
"many"  mansions,  not  in  the  sense  of 
ampleness  only,  but  variety.  Jesus'  go- 
ing is  necessary  to  prepare  them,  for 
they  were  not  open  to  the  sons  of  men 
till  the  Son  of  Man  was  glorified  (see 
the  Author's  "Progress  in  the  Life  to 
Come")  and  yet  their  preparation  was 
not  enough,  but  there  is  the  added 
grace  of  the  Coming  again  to  receive 
His  disciples  unto  Himself.  This  is 
not  a  continuous  coming  again  but  a 
final  and  collective  one  (Rev.  22:20). 
It  is  a  re-union  too,  "Where  I  am, 
there  ye  may  be  also"  (cf.  12:26;  17: 
24;    2  Cor.  5:8;    Phil.   I  -.23). 

3.  The  next  subject  (4-15)  is  intro- 
duced by  the  suggestion  that  disciples 
sometimes  know  more  than  they  sup- 
pose or  use  (4).  "Cometh  unto  the 
Father"  (6),  is  to  be  construed  not 
only  as  coming  to  Him  in  glory  at  the 
last,  but  coming  to  Him  in  a  reconciled 
relation  now  through  faith  in  Christ. 
Verses  7-1 1  contain  truths  too  deep  for 
human  understanding,  and  we  can  only 
say  in  the  face  of  them  that  the  more 


we  know  of  the  Son,  the  more  we  know 
of  the  Father.  The  first  half  of  verse 
12  refers  to  the  miraculous  gifts  the 
apostolic  church  exercised,  and  the 
last  to  the  moral  and  spiritual  effects 
of  the  preaching  of  the  gospel  from 
that  day  to  this.  The  reason  for  these 
gifts  and  these  effects  is  twofold,  "be- 
cause I  go  to  my  Father"  and  be- 
cause "Whatsoever  ye  shall  ask  in  My 
name,  that  will  I  do."  The  only  quali- 
fication to  this  asking  and  receiving  is 
"that  the  Father  may  be  glorified  in 
the  Son"  (13). 

4.  The  subject  following  (16-26),  is 
in  harmony  with  the  foregoing,  be- 
cause as  the  result  of  His  going  to 
His  Father  the  Holy  Spirit  was  given 
to  the  Church,  through  whose  power 
the  mighty  works  are  done  and  prayer 
made  efficacious  (Zech.  4:6;  Rom.  8: 
26,  etc.).  This  is  the  first  time  the 
Holy  Spirit  is  named  as  Christ's  spe- 
cial gift  to  His  people.  Of  course  He 
was  the  regenerator,  guide  and  aid  of 
the  Old  Testament  saints,  but  His  re- 
lation to  New  Testament  saints  is  pe- 
culiar as  we  shall  see  later.  Several 
things  are  here  taught  about  Him.  He 
is  a  person  for  the  words  do  not  fit 
an  influence  or  an  inward  feeling.  His 
special  office  is  to  apply  the  truth  to 
the  heart.  He  is  the  eternal  possession 
of  the  believer.  His  coming  to  dwell 
in  him  fulfills  the  deep  mysterious  say- 
ings of  verses  17-23:  "I  will  come  to 
you" ;  "because  I  live  you  shall  live 
also"  ;  "Ye  in  me  and  I  in  you"  ;  "make 
our  abode  with  Him." 

5.  In  the  conclusion  of  this  chapter 
there  is  a  difficulty  at  verse  28,  where 
our  Lord  says,  "My  Father  is  greater 
than  I,"  but  where  He  means  as  touch- 
ing His  manhood  simply  (cf.  Phil.  2: 
7).  And  yet  why  does  He  say  that  the 
disciples  ought  to  rejoice  at  His  going 
to  the  Father  because  the  Father  is 
greater?  Perhaps  because  then  He 
would  resume  the  glory  He  had  with 
Him  before  the  world  was,  or  perhaps 
then  He  would  receive  the  kingdom 
which  in  the  eternal  counsels  the 
Father  had  prepared  for  the  Son  as 
mediator.^  "If  I  had_  not  placed  Myself 
in  a  position  of  inferiority  to  the  Father 
by  becoming  man  for  man's  sake,  you 
would  have  no  hope  for  your  souls. 
But  now  the  work  is  finished,  and  I 
return  to  My  Father  and  ye  ought  to 
be  glad."  The  last  words  of  verse  31 
indicate  some  kind  of  a  break  in  the 
discourse,  and  make  it  a  suitable  place 
to  bring  the  lesson  to  a  close. 

Questions. 

I.  Why  is  this  title  given  to  our 
present  lesson? 


Chs.  15-16 


JOHN 


341 


2.  In  what  terms  do  others  desig- 
nate these  chapters? 

3.  Name  the  different  subjects  of 
chapter  14. 

4.  Expound  verses  1-3. 

5.  Explain  verse   12. 

6.  What  do  we  learn  about  the  Holy 
Spirit    here? 

7.  Explain   verse   28. 

CENTEAL  TEACHING— Continued 

Chapters  15-16 

Bernard  speaks  of  the  fundamental 
subject  of  what  follows  in  this  dis- 
course as  "that  of  the  relation  of  be- 
lievers to  Jesus  Christ  in  respect  to 
practical  life  under  the  coming  dis 
pensation." 

1.  The  relation  of  members  who 
share  in  His  life  and  thereby  bring 
forth  fruit  unto  God    (15:  1-8). 

2.  The  relation  of  friends  who  share 
in  His  love  and  maintain  its  continu- 
ance and  manifest  its  effect  by  love 
to    each    other    (9-17). 

3.  The  relation  of  followers  who 
share  in  His  work  toward  the  world, 
and  therefore  in  its  enmity  (18:  16,  3). 

4.  The  relation  of  adherents  on 
whom  He  bestows  a  share  in  His  own 
Spirit,  the  comforter,  advocate  and 
teacher    (16  :  4-15). 

Then  follow  answers  to  thoughts 
raised  in  the  minds  of  His  hearers,  re- 
newed warnings,  promises  and  assur- 
ances, closing  with  a  sad  intimation 
of  desertion,  which  passes  again  into  a 
note   of  peace   and  victory. 

Under  the  first  of  the  above  rela- 
tionships (1-8),  we  learn  that  the  union 
between  Christ  and  His  true  disciples 
is  a  living  one — the  branch  lives  in  the 
vine  and  the  vine  in  the  branch.  All 
the  meaning  that  can  be  gathered  out 
of  that  simile  belongs  to  the  Christian's 
faith.  We  learn  also,  that  there  are 
false  Christians  as  well  as  true  ones, 
branches  which  appear  to  be  joined  to 
the  vine  and  yet  bear  no  fruit.  Fur- 
ther, we  are  taught  that  the  only  satis- 
factory evidence  of  being  a  true  Chris- 
tian is  fruit.  Again,  that  fruitfulness 
is  increased  in  such  by  God's  providen- 
tial dealing  with  them.  Verse  7  is  a 
distinct  promise  of  power  and  success 
in  prayer  as  a  result  of  fruit  bearing. 

Under  the  second  relationship  (g- 
17)  think  of  the  measureless  compass 
in  the  words,  "Even  as  the  Father  hath 
loved  Me,  so  have  I  loved  you"  (9)  ; 
think  how  simple  it  is  to  continue  in 
that  love,  just  to  keep  His  command- 
ments ;  and  the  two-fold  motive  for  so 
doing,  that  He  may  have  joy  in  us, 
and  that  our  own  joy  may  be  filled  full. 
Note  the  high  privilege  of  a  believer  in 


verse  15  and  compare  it  with  Gen.  18: 

17. 

As  to  the  enmity  of  the  world,  how 
kind  that  our  Lord  should  relieve  His 
disciples  of  fault  or  blame  in  the 
promises  (18-21)  !  Verse  22  does  not 
teach  that  they  would  not  have  been 
sinners  at  all  had  not  Christ  come, 
but  that  they  would  have  had  a  less 
degree  of  guilt  (cf.  John  9:41). 

In  the  teaching  about  the  Holy  Spirit 
there  is  a  mysterious  saying  at  verse 
7  of  chapter  16.  It  is  hard  to  under- 
stand why  it  could  be  good  for  Christ 
to  go  away  from  His  disciples,  but  the 
fact  remains  that  when  He  went  away 
and  the  Comforter  came  at  Pentecost 
the  faith  of  the  disciples  became  a  new 
thing  altogether.  The  Acts  of  the 
Apostle  will  teach  us  this.  If  Christ 
had  remained  bodily  with  them  He 
could  not  have  been  in  more  places 
than  one  at  the  same  time,  and  there 
would  have  been  far  less  room  for  the 
exercise  of  their  faith,  and  hope  and 
trust.  And  what  about  His  exalted  life 
in  heaven  as  our  High  Priestly  inter- 
cessor? How  could  His  people  have 
continued  without  that?  Verse  8  is 
also  mysterious.  As  commonly  under- 
stood, it  describes  the  ordinary  opera- 
tion of  the  Holy  Spirit  in  saving  sin- 
ners, but  there  is  more  in  it.  Bishop 
Ryle  thinks  it  means  that  when  the 
Spirit  came  at  Pentecost  He  would  stop 
the  mouths  of  enemies,  and  oblige  them 
however  unwillingly,  to  think  of  Christ 
and  what  He  taught  very  differently 
from  what  they  were  thinking  now. 
The  Acts  illustrates  this  for  there  was 
a  peculiar  irresistible  power  accom- 
panying the  work  of  the  Apostles  which 
neither  the  heathen  nor  the  unbelieving 
Jews  were  able  to  resist  or  gainsay. 
Witness  the  stoning  of  Stephen,  Acta 
7,  and  Pliny's  famous  letter  to  Trojan 
about  the  Christians.  Verses  12  and 
13  of  this  chapter  are  "Christ's  pre- 
authentications  of  the  New  Testament." 
He  would  leave  many  things  to  be  re- 
vealed for  example,  and  this  revelation 
would  be  completed  after  the  Spirit 
came   (cf.   i    Cor.   14:37  and  Rev.  22: 

But  there  is  nothing  in  this  sublime 
discourse  of  more  practical  value  than 
what  it  teaches  about  prayer.  See  14" 
13,  14,  15:16,  16:23-27,  To  ask  the 
Father  in  Christ's  name  is  in  advance 
of  asking  for  His  sake.  To  ask  in  His 
name  is  as  though  He  asked  Himself 
with  all  the  assurance  of  answer  which 
such  a  fact  implies.  This  is  the  privi- 
lege of  the  true  believer  who  is  thus 
a  member  of  Christ's  body,  and  of  Him 
only,  and  it  is  a  revelation  of  truth 
which  Christ  at  no  time  had  made 
known    to    His    followers    until    now, 


342 


JOHN 


Ch.  17 


doubtless  because  they  were  not  pre- 
pared to  receive  it. 

Questions. 

1.  Name  the  four  different  relations 
of  believers  to  Christ  treated  of  in 
this    discourse. 

2.  What  are  the  subjects  concluding 
chapter  i6  ? 

3.  What  do  we  learn  from  the  para- 
ble  of   the   vine   and   the   branches? 

4.  What  is  the  high  privilege  of  a 
believer  as  stated  in  15:  15.'' 

5.  Explain    15  ■.22. 

6.  Explain  16:7  and  8. 

7.  How  would  you  characterize 
verses   12  and    13,  and  why? 

8.  What  does  it  mean  to  pray  in 
Christ's  Name? 

THE    INTERCESSORY    PRAYER 
Chapter  17 

1.  This  chapter  because  of  its  sub- 
ject, and  its  great  preciousness  is 
worthy  to  stand  out  by  itself.  Bernard 
divides  the  prayer  into  three  great 
parts  and  a  sequel:  (i)  for  His  work 
and  glory,  1-5  ;  (2)  for  the  disciples, 
6-19;  (3)  for  all  believers,  20-24; 
(4)  the  sequel,  25,  26.  The  first  and 
second  part  he  subdivides  again  into 
two  sections,  1-3,  and  4,  5,  and  6-io_and 
11-19  respectively.  The  third  into 
three.  29-23,  23,  24. 

2.  The  Scofield  Bible  divides  it  into 
seven  petitions:  (i)  that  Jesus  may  be 
glorified  as  the  Son  who  has  glorified 
the  Father,  (2)  for  restoration  to  the 
eternal  glory,  5  ;  (3),  for  the  safety  of 
believers  from  the  world,  verse  11,  and 
from  the  evil  one,  verse  15  ;  (4),  for 
the  sanctification  of  believers,  17;  (5) 
for  the  spiritual  unity  of  believers,  21  ; 

(6)  that    the    world    may    believe,    21  ; 

(7)  that  believers  may  be  with  Him  in 
heaven  to  behold  and  share  His  glory, 
24.  The  same  source  notes  the  five 
gifts  which  Christ  bestowes  on  them 
whom  the  Father  gives  Him  ;  Eternal 
life,  2  ;  the  Father's  Name,  6  :  26  ;  the 
Father's  words,  8:14;  His  own  joy, 
13  ;    His  own  glory,  22. 

3.  We  have  here  the  only  long  prayer 
of  our  Lord  which  the  Holy  Spirit 
has  thought  good  to  record  for_  our 
learning.  And  how  wonderful  it  is 
when  we  think  of  the  One  Who  prayed 
it !  One  Person  of  the  adorable  Trinity 
praying  to  another  Person  of  the  Trin- 
ity !  Or  when  we  think  of  the  occa- 
sion on  which  it  was  prayed,  the  night 
in  which  He  was  betrayed!  Or  those 
for  whom  it  was  prayed,  disciples  soon 
to  forsake  Him  and  flee,  and  other  be- 
lievers like  ourselves,  so  unworthy  of 
it  all,  or  finally,  when  we  think  of  its 
terms,  the  character  of  its  petitions. 
Wonderful  indeed !  Perhaps  it  was 
prayed  in  the  room  where  the  Lord's 


supper  was  instituted,  but  from  the 
closing  words  of  chapter  14  it  seems 
likely  to  have  been  uttered  in  some 
quiet  place  outside  the  walls,  and  be- 
fore the  crossing  of  the  brook  Cedron 
(18:1). 

4.  Among  the  utterances,  we  note 
especially  the  last  clause  of  verse  i, 
which  proves,  inferentially,  the  equality 
of  Christ  with  God.  Then  verse  3  as 
a  description  of  saved  souls.  Of  course, 
head  knowledge  is  not  here  meant, 
but  that  to  which  we  have  been  re- 
newed by  the  Holy  Spirit  through  faith 
in  Christ  (Col.  3:10).  God  known 
out  of  Christ  is  a  consuming  fire.  A 
question  of  grave  importance  arises  at 
verse  12.  The  "but"  in  this  case  is  not 
exceptive  but  adversative  as  Bishop 
Ryle  thinks.  It  does  not  mean  that 
Judas  was  once  a  true  believer  who  be- 
came lost,  but  should  be  read :  "Those 
to  whom  Thou  gavest  Me  I  have  kept, 
and  out  of  them  not  one  is  lost.  But 
there  is  one  soul  that  is  lost,  even  Judas, 
the  son  of  perdition."  This  view  is  con- 
firmed in  John  18:9,  where  no  hint  is 
given  of  any  exception  having beenmade 
by  our  Lord  in  the  previous  instance, 
when  John  of  course,  heard  Him  speak. 
Verse  17  seems  to  us  next  in  impor- 
tance. Sanctification  there  is  in  the 
experimental  sense.  Saints  are  sancti- 
fied the  moment  they  accept  Christ  in 
that  they  are  then  set  apart  for  God, 
but  after  that  they  are  expected  to  be- 
come sanctified  in  that  their  life  and 
conduct  are  to  measure  up  to  their  po- 
sition. In  this  verse  we  see  such  sanc- 
tification to  be  an  obligation ;  and  also 
that  it  is  the  work  of  God  in  us.  He 
must  do  the  sanctifying ;  and  yet  there 
is  an  instrument  or  means  to  be  used 
to  that  end,  even  His  Word  of  truth. 
Without  a  knowledge  of  God's  Word 
in  us  the  Holy  Spirit  has  nothing  on 
which  He  can  work  so  to  speak,  hence 
the  primary  importance  of  Bible  read- 
ing and  study. 

Verse  19,  in  this  connection  must  not 
be  misunderstood.  Christ  Himself  re- 
quired no  sanctification  in  the  sense  of 
experience  or  growth.  He  was  always 
perfect  and  without  sin.  The  word  in 
nis  case  is  the  same  as  "consecrate"  or 
"set  apart."  He  offered  Himself  to  God 
as  a  sacrifice  in  other  words,  that  His 
people  might  be  both  justified  and  sancti- 
fied. To  pause  next  at  verses  21-23, 
the  unity  of  believers  there  sought  is 
not  that  of  any  visible  church  or  de- 
nomination, but  that  of  the  church  con- 
sidered as  the  body  of  which  He  is  the 
Head,  and  which  was  effected  poten- 
tially on  the  day  of  Pentecost  (Acts  2 : 
1-4 ;  I  Cor.  12:13;  Eph.  4 :  1-6).  We 
express  this  unity  not  in  forms  of  wor- 
ship, discipline  or  government,  but  in 


Chs.  18-19 


JOHN 


343 


oneness    of    will,    heart,    doctrine    and 
conduct. 

Questions. 

1.  How    does     Bernard     divide    this 
prayer  ? 

2.  How  does   Scofield  divide   it? 

3.  What  are  the  gifts  Christ  bestows 
on  His  disciples? 

4.  What  makes  this  prayer  wonder- 
ful? 

5.  Where,  presumably,  was  it  uttered? 

6.  What  question  arises  at  verse  12 
and  how  is  it  answered  ? 

7.  What  are  we  taught  about  sancti- 
fication  ? 

8.  What  are  we  taught  about  Chris- 
tian unity? 

AT  MAN'S  JUDGMENT  SEAT 
Chapters  18-19 

I.  A  way  to  study  this  lesson  is  to 
compare  the  text  with  the  correspond- 
ing places  in  the  synoptics  and  observe 
what  is  original  to  John.  Any  "Har- 
mony" of  the  Gospels  would  furnish 
valuable  aid.  For  example,  it  is  John 
who  named  "the  brook  Cedron"  or 
"Kidron,"  and  identifies  the  "garden" 
(18:  i).  The  others  speak  of  "a  place 
called  Gethsemane,"  etc.,  but  nothing 
more.  He  alone  tells  us  that  Judas 
"knew  the  place,"  and  why  (2),  18: 
4-8  is  new,  and  one  sees  its  fulness  as 
the  design  of  that  Gospel  is  to  empha- 
size the  power  and  Godhead  of  Christ. 
Here  we  learn  the  name  of  the  high 
priests'  servant  Malchus  (10).  Again 
from  13  to  17  is  original,  and  from  17 
to  23,  also  verses  29,  32  and  34-38. 
These  give  details  of  Peter's  denial  of 
His  Master,  and  Jesus  hearing  before 
the  Sanhedrin  and  before  Pilate. 

2.  John  gives  no  record  of  the  agony 
in  Gethsemane,  which  otherwise  would 
have  appeared  between  verses  i  and  2 
of  chapter  18.  Verse  2  affords  one  of 
the  many  illustrations  in  this  chapter 
of  the  voluntariness  of  Christ's  death 
He  did  not  hide  Himself,  but  went 
where  He  could  easily  be  found.  Verse 
4  is  to  the  same  purport.  With  verse 
6  compare  Ps.  28 :  3.  Let  not  verse  8 
be  passed  without  noting  the  illus- 
tration of  Christ's  constant  watchcare 
and  protecting  power  over  all  His  be- 
lieving people.  Verse  9  shows  that 
one  way  He  keeps  His  people  faithful 
is  by  keeping  them  from  being  tempted 
above  what  they  are  able  to  bear.  The 
circumstance  in  verse  13  is  mentioned 
only  by  John,  and  is  explained  by  some 
in  saying  that  Annas,  having  served 
his  time  as  high  priest,  was  living  in 
the  same  place  with  his  son-in-law. 
Certainly  their  relations  were  intimate 
judging  by  Luke  3  :  2.  There  was  dis- 
order_  in  the  office  of  the  high  priest 
?it  this  period,  which  must  be  kept  in 


mind  in  considering  the  difficulties  of 
this  chapter,  verse  24  for  example. 
Then  too,  for  wise  reasons,  the  Holy 
Spirit  may  have  led  one  writer  to  dwell 
more  on  one  set  of  facts  than  another. 
If  each  had  told  the  story  in  the  same 
words,  the  whole  would  have  been  less 
satisfactory. 

3.  The  larger  part  of  chapter  19  is 
new  with  John.  The  events  are  the 
crowning  with  thorns  (1-3)  ;  the  ap- 
pearance betore  the  multitude  (4-13)  ; 
the  final  rejection  (14,  15)  ;  the  cruci- 
fixion (16-37)  ;  the  entombment  (38- 
42). 

The  outstanding  figure  from  the 
point  of  view  of  human  iniquity  is 
Pilate,  the  double-minded,  cruel  deceit- 
ful Pilate.  Note  the  scourging  of  Jesus, 
verse  i,  and  remember  that  "by  His 
stripes  we  are  healed"  (Isa.  53:5). 
Matt.  27:29  tells  us  that  this 'took 
place  in  the  "Common  hall,"  the  sol- 
dier's guard  room,  the  character  of 
which  may  be  imagined  by  what  we 
know  of  similar  places  in  modern  days. 
The  Roman  legionaries  were  expert  in 
torturing  prisoners.  Verse  7  refers  to 
Lev.  24:16.  Verse  14  means  that  it 
was  the  day  before  the  great  Sabbath 
of  the  Passover  Week  (Mk.  15  :  42). 
There  is  a  difficulty  in  that  John  speaks 
of  the  6th  hour  and  Mark  the  3d,  a 
common  solution  being  that  the  latter 
reckoned  by  Jewish  and  the  former 
Roman  time.  Note  how  the  close  of 
verse  15  stamps  the  Jews  at  this  time 
as  an  apostate  nation.  With  the  word 
"delivered"  (16),  compare  Rom.  4: 
25  ;  8  :  30,  and  with  "led,"  Isa.  53:7; 
Acts  8:32.  With  "went  forth"  (17). 
Compare  Lev.  16:27;    Heb.  13:12. 

At  verse  24,  Bishop  Ryle  calls  atten- 
tion to  the  importance  of  intepreting 
prophecy  literally,  of  which  importance 
there  are  several  illustrations  in  the 
chapter,  for  example  36,  37.  At  verses 
28-30  observe  another  proof  of  the  vol- 
untary character  of  Christ's  death,  as 
the  final  separation  between  body  and 
soul  could  not  take  place  until  He  willed 
it.  The  author  just  quoted,  thinks  the 
"Blood  and  water"  (34),  was  a  sym- 
bolic fulfilment  of  Zech.  13:1,  which 
the  student  will  look  up.  Verse  38  was 
predicted  in  Isa.  53 :  9,  which  should 
be  translated,  "His  grave  was  appoint- 
ed with  the  wicked  ;  but  with  the  rich 
man  was  His  tomb." 

Questions. 

1.  Do  you  possess  a  "Harmony  of 
the  Gospels  ? 

2.  Name  some  of  the  events  original 
to  John  in  these  chapters. 

3.  Name  some  of  the  proofs  of  the 
voluntariness    of    Christ's    death. 

4.  What    is    one    of    the    means    by 


344 


JOHN 


20:10-21:1 


which    Christ    keeps   His  people    faith- 
ful? 

5.  How  often  is  Isaiah  53  quoted  in 
this    lesson  ? 

6.  How  would  you  harmonize  the  dif- 
fictdty  in  verse   14? 

7.  Name  some  of  the  illustrations  of 
the  importance  of  interpreting  Old 
Testament  literally  when  it  can  be 
done. 

AFTER  THE  RESUERECTION 

Chapters  20-21 

1.  The  Fact  of  the  Resurrection, 

20:  10. 

The  original  features  are  Mary  Mag- 
delene's  message  to  Peter  and  John 
and  the  visit  of  the  last  two  to  the  tomb. 
Perhaps  the  most  notable  verse  is  the 
7th  which  shows  the  deliberate  manner 
in  which  the  resurrection  took  place. 
Everything  contradicted  the  idea  that 
the  body  had  been  stolen.  Why  thus, 
should  the  linen  clothes  have  been  left? 
The  quantity  of  linen  must  have  been 
large  when  100  pounds  of  aromatic 
powder  had  been  used  wrapping  the 
body. 

2.  The  Appearance  to  Mary  Mag- 

dalene, vv.  11-18. 

The  critical  verse  is  the  17th.  In  view 
of  Matt.  28 :  9,  why  should  Christ  say 
"touch  Me  not"  ?  Was  it  because  sev- 
eral women  were  present  then,  and 
here  but  one?  Was  it  because  she 
evinced  extravagant  joy  in  some  way? 
Or  was  it  because  Christ  would  now 
teach  her  of  the  new  relationship  to 
His  disciples  He  was  about  to  assume? 
(cf.  2  Cor.  5:15-17).  And  then  the 
words,  "I  am  not  yet  ascended,"  what 
is  their  significance  in  this  case?  We 
must  confess  inability  to  answer  these 
questions  satisfactorily. 

3.  Appears  to  the  Ten,  w.  19-23. 
With    what    body    did    Christ    arise'' 

It  was  of  a  more  spiritual  kind  than  He 
had  before,  because  He  appeared  in  the 
room  without  unfastening  the  doors, 
and  yet  it  was  a  real  human  body  and 
not  a  mere  shadow  or  spirit.  "Peace 
be  unto  you"  was  not  merely  a  formal 
salutation,  but  a  re-assurance  that  all 
had  been  forgiven  them.  The  breathing 
on  them  is  a  strong  intimation  that  the 
Holy  Ghost  proceeded  from  Him,  and 
hence  another  indirect  proof  of  His 
Godhead  (John  i  :  33  ;  Acts  2  :  33).  It 
is  difficult  to  interpret  the  sense  in  which 
they  now  received  the  Holy  Ghost, 
since  they  had  received  Him  at  their 
regeneration  and  conversion  (i  Cor. 
12:3);  and  receive  Him  again  on  the 
day  of  Pentecost  (Acts  2).  May  it  be 
that  this  was  a  special  enduement  of 
power  for  the  intervening  period  before 


Pentecost?  Of  course  the  authority  to 
remit  sins  is  not  absolute  but  declara- 
tive, just  as  the  high  priest  in  the  old 
economy  pronounced  who  were  clean 
and  who  were  unclean  as  to  leprosy. 
It  was  God  who  cleansed  in  the  one 
instance  or  forgave  in  the  other,  but 
the  evidences  of  either  might  be  made 
known  through  His  representatives. 

4.  The  Appearance  Wien  Thomas 

Was  Present,  vv.  24-29. 

Here  is  strong  indirect  evidence  of 
the  truth  of  the  scriptures,  as  an  im- 
postor would  not  have  told  us  of  the 
unbelief  of  an  apostle  !  Christ's  words 
to  Thomas  are  a  warning  to  all  who  de- 
mand an  excessive  amount  of  evidence 
before  they  believe.  And  yet  when 
Thomas  did  express  his  faith,  "My 
Lord,  and  My  God"  became  an  unan- 
swerable testimony  to  Christ's  Deity. 
It  was  said  in  the  presence  of  ten  wit- 
nesses and  our  Lord  accepted  it  as  a 
fact. 

5.  Summing  up  the  Testimony,   vv. 

30,  31- 
These  verses  are  parenthetic  and 
break  the  thread  of  the  narrative.  If 
the  Gospel  ended  here  they  might  ap- 
ply to  the  whole  of  what  the  evangelist 
had  written ;  but  as  another  chapter 
follows  he  is  probably  referring  only 
to  the  proofs  of  tlie  resurrection. 

6.  The  Sea  of  Tiberias,  21. 

There  is  little  requiring  explanation 
in  these  verses,  but  the  Scofield  Bibie 
offeres  a  good  interpretation  of  them. 
The  whole  chapter  it  entitles,  "The 
Risen  Christ  is  Master  of  our  Service." 
Verses  3  and  4  show  us  service  in  self- 
will  under  human  leadership,  and  verse 
5,  the  barren  results.  Verses  6  to  11 
on  the  other  hand,  show  us  Christ-di- 
rected service  and  its  result,  while  12- 
14  indicate  that  the  Master  is  enough 
for  the  need  of  His  servants.  Then  in 
15-17  we  have  the  only  acceptable 
motive  in  service.  18  and  19,  the  Mas- 
ter appoints  the  time  and  manner  of 
the  servant's  death.  20-25,  if  the  Mas- 
ter returns  the  servants  will  not  die. 

"Naked,"  verse  7,  means  the  absence 
of  a  loose  outer  garment,  the  same 
which  he  "girt"  about  him  afterwards. 
That  the  number  153  has  some  sym- 
bolic significance  seems  probable,  but 
up  to  the  present  it  is  only  speculation 
to  inquire.  The  "third  time"  (14) 
means  doubtless,  the  third  time  Christ 
appeared  to  any  number  of  the  disciples 
gathered  together.  "Lambs"  in  con- 
tradistinction to  "sheep"  means  probably 
the  young  and  weak  in  spiritual  experi- 
ence, what  ever  their  years.  Verses  18 
and  19  shows  that  the  future  history  of 
every  saint  is  known  to  Christ,  and  it 


Ch.  1 


ACTS  OF  THE  APOSTLES 


345 


is  commonly  supposed  that  in  fulfilment 
of  them  Peter  was  crucified  as  a  mar- 
tyr. The  latter  is  interested  to  know 
of  John's  future  and  is  gently  rebuked 
for  it  (20-22).  Verse  22  is  mysterious, 
and  has  never  been  fully  explained 
and  is  distinguished  as  having  given 
rise  to  the  first  tradition  in  the  church 
(23).  This  tradition  though  early  and 
common,  was  nevertheless  false.  It  is 
always  better  to  say,  "I  do  not  know," 
than  to  build  up  a  conclusion  on  a 
false  premise.  In  verse  24,  John  al- 
ludes to  himself  and  his  authorship  of 
this  Gospel,  while  in  25,  according  to 
Calvin,  he  employs  a  figure  of  speech 
for  commending  the  greatness  of 
Christ's  works." 


Questions. 

1.  What  are  the  features  original  to 
verses   i-io'' 

2.  Which   is   the   most   notable  verse, 
and  why  ? 

3.  What  explanations  have  been  of- 
fered of  verse   17  ? 

4.  How    might    the    breathing    upon 
them  of  the  Holy  Ghost  be  explained? 

5.  What  two-fold  evidential  value  is 
attached  to  20  :  24-29  ? 

6.  What    spiritual    interpretation    of 
chapter  21   has  been  suggested? 

7.  What   gave   rise    to    the   first   tra- 
dition in  the  Church? 


ACTS  OF  THE  APOSTLES 


FEOM    THE    EESURRECTION    TO 

PENTECOST 

Chapter  1 

Following  our  plan  in  the  preceding 
books,  we  waive  the  consideration  of 
the  human  authorship  of  the  Acts  and 
other  questions  of  Biblical  introduction 
and  enter  at  once  on  the  text.  It  is 
assumed  from  verses  one  and  two  com- 
pared with  the  opening  verses  of  the 
third  gospel,  that  "Luke,  the  beloved 
physician"  (Col.  4:  14),  was  the  author 
chosen  by  the  Holy  Spirit.  It  is  also 
assumed  from  verse  two,  that  it  is  not 
so  much  the  acts  of  the  apostles  he  here 
records,  as  the  acts  of  Jesus  Christ 
through  the  apostles  in  the  power  of 
the  Holy  Spirit. 

These  two  verses  constitute  the  first 
division  of  our  lesson.  The  second  in- 
cludes verses  3  to  11,  being  an  outline 
of  the  events  from  the  resurrection  to 
the  ascension.  The  features  to  note  are 
(a),  the  evidence  of  Christ's  bodily  res- 
urrection in  verse  3,  accentuated  by 
His  mingling  with  the  disciples  for  six 
weeks;  (b),  the  teachings  "pertaining 
to  the  kingdom  of  God"  which  are  out- 
lined in  the  verses  immediately  follow- 
ing (vv.  4-8)  ;  (c),  the  Ascension  (v. 
9)  ;  (d),  the  promise  of  His  return 
(vv.  10,  11).  Under  (b),  our  Lord 
taught  three  things  :  first,  the  distinc- 
tion between  receiving  the  Holy  Spirit 
and  the  baptism  of  the  Holy  Spirit  (vv. 
4,  5)  ;  secondly,  the  distinction  be- 
tween the  church  of  Christ  and  the 
kingdom  of  Israel  (vv.  6,  7)  ;  and 
thirdly,  the  distinction  between  the 
evangelization  and  the  conversion  of 
the    world    (8). 

As  to  the  first  of  these  three  things, 


these  disciples  had  previously  re- 
ceived the  Holy  Spirit  in  regeneration 
or  else  they  had  not  been  His  disciples 
at  all  (to  say  nothing  of  the  specific  ex- 
perience in  John  20:  22),  yet  they  were 
to  be  "baptized  with  the  Holy  Spirit 
not  many  days  hence."  As  to  the  sec- 
ond of  the  things,  the  kingdom  of 
Israel  promised  in  the  Old  Testa- 
ment, and  of  which  so  much  has  been 
said  in  previous  lessons,  was  not  im- 
mediately to  be  set  up,  the  church  of 
Christ  was  to  take  its  place  for  the  time 
being,  but  that  did  not  mean  that  the 
promise  concerning  it  had  failed.  It 
\yas  coming  on  the  earth,  but  "the 
times"  and  the  "seasons"  were  in  the 
Father's  keeping.  Witnessing  unto 
Christ  was  left  for  the  disciples  in  the 
meantime,  but  nothing  was  said  about 
waiting  for  the  conversion  of  the 
world  before  that  witness  could  have 
accomplished  its  purpose.  As  to  the 
Ascension,  the  probability  is  that  the 
"cloud''  was  not  the  vaporous  material 
of  which  we  are  cognizant,  but  the 
Shekinah  Glory  which  overshadowed 
Christ  on  the  Mount  of  Transfiguration. 
The  testimony  of  the  angels  to  His  re- 
turn shows  that  it  will  be  a  personal  in 
the  sense  of  a  visible  appearing. 

The  remainder  of  the  chapter  re- 
quires but  little  explanation.  The  "up- 
per room"  (v.  13)  may  have  been  the 
same  as  that  in  John  20  :  19.  Observe 
the  presence  of  Mary  and  the  brethren 
of  Jesus  (v.  14)  with  the  others,  and 
in  no  position  of  superiority  whatever. 
The  "scripture"  Peter  refers  to  (v.  20) 
is  Psalms  69  :  25  and  109  :  8.  That  he 
should  have  been  so  intelligent  and 
positive  in  his  position  is  probably  ex- 
plained by  such  post-resurrection  teach* 


346 


ACTS  OF  THE  APOSTLES 


2 : 1-36 


ing  of  Jesus  as  Luke  24:27,  46,  and 
verse  3  of  this  same  chapter.  There  is 
no  contradiction  between  verse  18  and 
Matt.  2"]  :5,  as  doubtless  the  rope  broke 
by  which  the  traitor  hanged  himself. 
Notice  the  qualifications  for  an  apostle 
(v,  21).  The  "lot"  was  legitimate  at 
that  time,  as  the  disciples  were  still  on 
Old  Testament  ground  (Prov.  16:33), 
but  for  us  to  use  it  would  not  be  equal- 
ly so,  as  we  have  the  complete  Word 
of  God  and  the  Holy  Spirit  to  lead  us 
into  the  meaning  of  it. 

Questions. 

1.  Who  was  the  human  author  of  this 
book? 

2.  How  does  the  text  lead  to  that 
conclusion? 

3.  What  four  things  are  included  in 
the  second  division  of  this  lesson? 

4.  What  three  things  did  Jesus  teach 
pertaining  to  the  Kingdom  of  God? 

5.  What  "cloud"  may  that  have  been 
in  which   our  Lord   ascended? 

6.  What  is  the  testimony  of  the 
angels  as  to  the  character  of  His  Sec- 
ond   Coming? 

7.  What  explains  Peter's  intelligent 
leadership  in  the  choice  of  Matthias? 

THE  FOEMATION  OF  THE 
CHUECH 
Chapter  2 

I.  The  Descent  of  the  Holy  Spirit, 
w.  1-4. 

"The  Day  of  Pentecost"  alludes  to 
the  Levitical  feast,  with  which  we  be- 
came acquainted  in  the  Old  Testament. 
The  word  is  Greek,  meaning  "fifty," 
the  feast  occurring  50  days  after  the  of- 
fering of  the  barley  sheaf  in  the  Pass- 
over feast.  It  commemorated  the 
wheat  harvest  and  was  sometimes  called 
"the  Feast  of  Harvest"  (Ex.  33 :  16), 
or  "the  Feast  of  Weeks,"  (Ex.  34:  22), 
or  the  "Day  of  the  First  Fruits"  (Num. 
28-26).  After  the  Babylonian  captivity 
it  came  to  commemorate  the  giving  of 
the  law  on  Mt.  Sinai.  There  is  reason 
to  believe  that  on  this  occasion  it  oc- 
curred on  the  Lord's  Day,  which  ex- 
plains the  declaration  in  verse  one. 
The  "wind,"  the  "tongues"  and  the 
"fire"  were  not  the  Holy  Spirit  but  the 
signs  of  His  advent.  'Their  being 
"filled  with  the  Holy  Ghost"  was  the 
fulfilment  of  Matt.  3:2,  Luke  11:13, 
John  1:33;  7:37-39;  14:  16,  17.  Acts 
I  :  5,  etc.  This  was  the  gift  of  the 
Spirit,  the  promised  Comforter,  the  bap- 
tism of  the  Holy  Ghost.  He  came  to 
dwell  in  the  believers  individually,  and 
yet  that  individual  indwelling  by 
the  Spirit,  naturally  resulted  in  a 
corporate  work,  uniting  them  all 
in    one    body    which    is    the    church 


of  Christ  (i  Cor.  12:13).  Since 
that  day,  whenever  a  sinner  believes  on 
the  Lord  Jesus  Christ,  he  shares  in  that 
baptism  and  becomes  a  member  of  that 
one  body,  of  which  Christ  is  the  head, 
(i  Cor.  6:19;  Eph.  1:23;  4:3-6). 
From  a  scriptural  point  of  view,  it  is 
therefore  improper  for  a  believer  to 
pray  for  the  gift  of  the  Spirit,  or  for 
a  greater  baptism  of  the  Spirit,  because 
these  blessings  are  already  his  ;  but  it 
is  different  with  reference  to  being 
filled  with  the  Spirit,  if  one  may  judge 
by  Acts  4:8,  31;  6:5;  7:55;  Eph. 
5:18. 

2.  Immediate  Efifects     vv.  5-13. 

The  first  of  these  was  given  in  verse 
four,  the  speaking  "with  other  tongues 
as  the  Spirit  gave  them  utterance"  ;  the 
second  was  the  coming  together  of  the 
multitude  in  consequence  of  this,  and 
the  third,  the  conclusion  the  latter 
reached.  As  to  the  first,  the  thought  is 
that  the  disciples,  not  of  their  own  voli- 
tion, but  as  instruments  of  the  Holy 
Spirit,  proclaimed  not  the  gospel  as 
such,  but  the  praises  of  God  in  various 
languages  theretofore  unknown  to  them. 
Their  act  had  been  symbolized  in  the 
cloven  tongue  of  fire  that  had  sat  upon 
each,  and  it  prophesied  that  the  Holy 
Spirit  had  come  to  make  known  through 
them  the  gospel  to  all  nations  under 
heaven.  It  is  not  likely  that  they  con- 
tinued thus  to  speak  in  different  tongues. 
In  Acts  10  :  46  it  is  referred  to  again  as 
an  evidence  that  the  Gentiles  had  re- 
ceived the  gift  of  the  Holy  Ghost  the 
same  as  the  Jews  had  on  the  Day  of 
Pentecost,  and  in  Acts  19:6  it  shows 
that  the  Jewish  disciples  of  John  had  re- 
ceived it,  but  beyond  this  it  is  not  named 
further  and  these  were  all  special  and 
initial  cases.  The  passage  in  i  Cor.  14 
will  be  considered  when  it  is  reached. 
In  the  meantime  a  caution  is  necessary 
because  phenomena  of  this  character 
can  so  easily  be  counterfeited  by  evil 
spirits. 

3.  Peter's  Discourse    vv.  14-36. 

This  may  be  divided  at  each  of  the 
verses  where  he  directly  addresses  his 
hearers:  "Ye  men  of  Judea"  (v.  14); 
"Ye  men  of  Israel"  (v.  22)  ;  "Men  and 
Brethren,"  or  simply  "Brethren,"  as  the 
R.  V.  puts  it,  (v.  29).  In  the  first  di- 
vision he  disposes  of  the  charge  of 
drunkenness,  and  shows  the  relation  of 
that  which  had  occurred  to  the  proph- 
ecy of  Joel  2  :  28,  29.  He  does  not  say 
that  Pentecost  was  a  complete  fulfil- 
ment of  that  prophecy,  which  will  not 
take  place  until  the  end  of  the  age,  but 
it  was  a  foretaste  of  it.  In  the  second 
division,  he  describes  the  death  of 
Christ  and  charges  that  sin  upon  them ; 


2 :  37-4 :  42 


ACTS  OF  THE  APOSTLES 


347 


and  in  the  third,  he  affirms  His  resur- 
rection as  proven  by  the  scriptures,  by 
the  testimony  of  the  disciples  who  were 
its  eye-witnesses  (Ps.  i6),  and  by  the 
event  that  was  just  transpiring. 
4.  The  First  Converts    vv.  37-47. 

Questions. 

1.  What  does  "Pentecost"  mean  and 
to  what  does  the  feast  allude? 

2.  Have  you  re-examined  the  New 
Testament  scriptures  which  predicted 
this  event? 

3.  How  does  I  Cor.  12:13  explain 
this  event? 

4.  What  is  the  thought  of  verse  four? 

5.  Of  what  was  their  act  at  once  a 
symbol  and  a  prophecy? 

6.  Why  is  a  caution  necessary  about 
"speaking  with  tongues"? 

7.  Analyze  Peter's  discourse. 

THE   OFFER  OF  THE   KINGDOM 

RENEWED 

Chapters  3-4:  30 

The  disciples  are  still  in  Jerusalem, 
and  the  preaching  is  still  limited  to 
Jewish  hearers,  and  in  a  sense  we  are 
still  on  Old  Testament  ground.  An  il- 
lustration of  this  is  found  in  the  pre- 
vious lesson,  for  example :  where  in 
2:38  to  "repent  and  be  baptized"  was 
essential  "for  the  remission  of  sins" 
and  to  "receive  the  gift  of  the  Holy 
Ghost."  But  this  is  no  longer  so  when 
the  Gentiles  are  being  approached  (10: 
44-48).  The  Jews  who  had  openly  re- 
jected Jesus  of  Nazareth  must  openly 
accept  Him  in  order  to  receive  the 
blessing,  but  with  the  others  grace  deals 
in  a  different  way.  That  is  not  to  say 
that  repentance  and  baptism  are  no 
longer  necessary  ;  indeed  repentance  is 
always  involved  in  saving  faith ;  but 
baptism  now  follows  the  gift  of  the 
Spirit  as  a  sign  of  it,  rather  than  pre- 
cedes it  as  a  condition. 

As  a  further  illrstration  of  Old  Tes- 
tament conditions  the  disciples  are  still 
worshipping  in  the.  Temple  (v.  i),  at 
one  of  whose  gates  this  miracle  occurs 
in  the  Name  of  the  rejected  and  now 
risen  One  (vv.  2-1 1).  It  is  Peter's  dis- 
course in  this  case  that  justifies  the  title 
of  this  lesson,  especially  verses  19-26. 
This  work  had  not  been  wrought  in  the 
names  of  the  apostles  but  in  Christ's 
Name,  Whom  they  had  crucified  (vv. 
12-16).  This  fulfilled  prophecy  (vv. 
17-18).  Let  them  now  repent  that  the 
Lord  may  "send  the  Messiah  who  hath 
been  appointed  for  you"  (v.  20  R.  V.). 
The  inference  from  all  this  to  the  end 
of  chapter  is  that  had  they  as  a  nation 
repented,  the  Messiah  would  have  re- 
turned at  that  time  to  set  up  His  king- 
dom in  Israel. 


But  the  opposite  took  place  as  indi- 
cated in  the  next  chapter,  the  facts  of 
which  are  (a),  the  arrest  of  Peter  and 
John  (vv.  1-3)  ;  (b),  their  defense  (vv. 
5-12)  ;  (c),  their  threatening  and  their 
deliverance  (vv.  13-22)  ;  (d),  their  re- 
turn "to  their  own  company"  with  the 
spiritual  quickening  that  followed  (vv. 
23-30). 

Questions. 

1.  What  is  to  be  remembered  in  the 
study  of  this  part  of  the  Acts? 

2.  Give  an  illustration  of  this  from 
the  preceding  chapter. 

3.  Also  from  this  lesson. 

4.  What  justifies  the  title  of  this  les- 
son? 

5.  What  inference  is  deducible  from 
this? 

VARIED  EXPERIENCES 

Chapters  4:  21-5 

1.  Unity  of  Love    4:31-37. 

The  quickening  in  the  last  lesson  was 
associated  with  another  outpouring  of 
the  Holy  Spirit  but  not  another  "bap- 
tism," and  some  who  had  been  filled  be- 
fore were  refilled,  with  results  follow- 
ing: (a),  courage  in  preaching  (v.  31)  ; 
(b),  unity  of  soul  (v.  32)  ;  (c),  power 
in  testimony  (v.  33)  ;  (d),  love  in  prac- 
tical conduct  (vv.  34-37).  This  last  re- 
sult has  sometimes  been  quoted  as  fav- 
oring Christian  communism,  but  it  is  to 
be  remembered  that  it  was  voluntary 
in  origin,  temporary  in  duration,  and 
limited  in  its  application.  Where  such 
communism  is  the  result  of  the  work  of 
the  Holy  Spirit  on  regenerated  hearts, 
and  accompanied  by  such  fruit  as  it 
here  revealed,  no  one  need  have  any 
apprehension  in  regard  to  it. 

2.  Pride  and  Hypocrisy    vv.  i-ii. 

But  there  is  mildew  in  every  garden, 
and  the  opening  of  the  next  chapter 
shows  its  presence  here.  Notice  in 
verse  three  the  testimony  to  the  per- 
sonality and  power  of  Satan,  and  the 
personality  and  Deity  of  the  Holy 
Spirit.  One  can  not  "lie"  to  an  "in- 
fluence" or  a  mere  "principle  of  good." 
Moreover,  in  verse  five  the  Holy  Spirit 
is  identified  as  God.  The  penalty  on 
Ananias  and  Sapphira  does  not  neces- 
sarily involve  eternal  retribution,  inas- 
much as,  notwithstanding  their  sin, 
they  may  have  been  in  vital  relationship 
to  God  through  faith  in  Christ  (i  John 
I  :  8).  But  it  is  an  illustration  of  God's 
chastening  His  people  on  earth,  paral- 
leled by  the  cases  of  Nadab  and  Abihu 
and  Achan  in  the  Old  Testament  (Lev. 
10  ;  Josh.  7),  and  the  Corinthians  in  the 
New  Testament  (i  Cor.  11:30-32), 
(Compare  here  i  John  5  :  16). 


348 


ACTS  OF  THE  APOSTLES 


Chs.  6-7 


3.  Power  and  Persecution    vv.  12- 
42. 

Note  in  passing,  the  continued  growth 
of  the  Church  (v.  14)  ;  the  unusual 
nature  of  the  signs  wrought  by  Peter 
(v.  15)  ;  the  continued  enmity  of  the 
Sadducees  because  the  apostles  preached 
the  resurrection  (vv.  17-18)  ;  the  super- 
natural deliverance  (vv.  19-24)  ;  the 
defence  before  the  Sanhedrin  (vv.  25- 
32)  ;  the  unexpected  advocate  (vv.  33- 
39)  ;  the  penalty  (v.  40)  ;  the  effect  on 
the  apostles  and  the  church  (w.  41-42). 

Questions. 

1.  What  were  the  results  of  the  fill- 
ing with  the  Holy  Ghost? 

2.  What  are  the  distinctions  between 
the  charity  of  the  early  church  and  the 
modern  communism  ? 

3.  What  sin  in  the  heart  led  to  the 
open  hypocrisy  of  Ananias  and  Sap- 
phira  ? 

4.  How  is  the  Deity  of  the  Holy 
Spirit  proven  in  this  lesson? 

5.  Is  there  a  distinction  between  the 
Divine  retribution  of  the  unbelieving 
and  the  Divine  chastening  of  the  fol- 
lowers of  Christ? 

6.  Give  some  Old  and  New  Testa- 
ment illustrations  of  the  latter. 

7.  Give  in  your  own  words  the  story 
told  above  under  the  head  of  "Power 
and   Persecution." 

FIEST  (IHEISTIAN  MARTYE 
CJhapters  6-7 

The  Church  was  being  blessed  and 
multiplied  but  the  conditions  were  not 
perfect.  The  flesh  was  asserting  itself. 
Verse  i  carries  us  back  to  the  close  of 
chapter  4,  and  we  see  that  the  charity 
which  led  to  hypocrisy  there,  led  to 
"murmuring"  here.  "Grecians"  should 
be  translated  "Grecian  Jews"  to  dis- 
tinguish them  from  the  native  born. 
The  apostles  who  had  been  distributing 
the  alms  could  do  so  no  longer,  and 
hence  the  institution  of  the  office  of 
"deacon"  (v.  5),  after  the  Greek  of 
"serve  tables"  (v.  2).  (It  is  an  inter- 
esting fact  that  their  names  are  all 
Greek.)  Note  in  passing,  the  exalted 
nature  of  the  Christian  ministry  (v.  4), 
the  high  qualifications  of  those  who 
even  should  carry  on  the  secondary 
work  of  that  ministry  (v.  3),  the  demo- 
cratic nature  of  the  church  assembly, 
and  yet  the  respect  for  order  and  au- 
thority (v.  6).  The  whole  multitude 
selected  the  deacons,  but  the  Apostles 
ordained  them.  Note  also  the  direction 
in  which  the  truth  of  the  gospel  was 
now  advancing   (v.  7). 

The  above  leads  up  to  the  personal 
history  of  Stephen,  whose  ministry  was 
not  limited  to  that  of  an  almoner,  and 


who  was  endued  with  miraculous  power 
(v.  8).  Verse  9  is  explained  by  the  fact 
that  in  addition  to  the  Temple  in  Je- 
rusalem there  were  many  synagogues, 
where  the  Jews  from  different  coun- 
tries assembled  according  to  local  pref- 
erences. (The  "Libertines"  were  Jews 
from  Rome).  "The  servant  is  not 
greater  than  his  Master,"  and  if  false 
witnesses  caused  the  death  of  the  One, 
the  other  need  not  expect  different 
treatment  (vv.  11-14),  but  the  Master 
has  not  forsaken  His  servant  (v.  15). 

The  defense  of  Stephen  before  the 
Sanhedrin  (c.  7)  is  a  historical  address 
carrying  his  hearers  through  the  glory 
of  God's  dealings  with  Israel  from  the 
call  of  Abraham  to  the  building  of 
Solomon's  Temple,  special  emphasis 
being  laid  on  Joseph  and  Moses  who 
were  remarkable  types  of  Christ  (vv.  2- 
50).  One  instinctively  feels  that  he 
was  proceeding  to  a  climax  in  his  wit- 
ness to  Christ  and  the  resurrection, 
when  he  was  diverted  by  the  gathering 
opposition  of  his  hearers,  and  broke  off 
in  the  language  of  rebuke  at  verses  51- 
53.  Their  fury  vented  itself  upon  him 
at  this  time  (vv.  54,  57,  58)  ;  but  he 
was  marvellously  sustained,  and  had  a 
marvellous  testimony  to  bear  of  what 
he  saw,  which  enabled  him,  as  his 
Saviour  before  him,  to  pray  for  the  for- 
giveness of  his  murderers  with  his  last 
breath. 

A  comparison  of  Stephen's  words 
with  the  Old  Testament  records  show 
certain  variations,  but  the  Holy  Spirit 
through  him  may  have  been  adding  de- 
tails to  that  record.  On  the  other  hand, 
Stephen  was  a  Grecian  Jew,  using 
doubtless  the  Septuagint  or  Greek 
translation  of  the  Old  'Testament,  which 
would  explain  some  things. 

Note  in  verse  55  the  first  manifesta- 
tion of  the  glorified  Christ  on  record. 
Note  in  verse  58  the  illegality  of  Steph- 
en's judges  when  compared  with  John 
18:31.  And  in  the  same  verse  the 
presence  of  Saul,  who,  in  a  sense, 
owed  his  conversion  to  this  scene,  and 
of  whom  we  are  soon  to  learn  more. 
(Cf.   22:20.) 

The  second  offer  of  the  kingdom  to 
Israel  is  brought  to  an  end  here,  and  in 
our  next  lesson  we  enter  on  the  tran- 
sition period  through  which  the  story 
of  the  Church  passes  out  of  the  Jewish 
into  its  Gentile  stage. 

Note  in  closing,  that  the  name 
"Jesus"  (v.  45 ),  should  be  rendered  as 
in  the  R.  V.  "Joshua,"  the  two  in  the 
original  being  the  same. 

Questions. 
I.  To  what  earlier  event  in  the  his- 
tory  of   the    Church   is   the   opening   of 
this  lesson  related? 


8 : 1-9 :  30 


ACTS  OF  THE  APOSTLES 


349 


2.  What  is  the  significance  of  "Gre- 
cians" in  6  :  I  ? 

3.  Whence  does  the  word  "deacon" 
originate? 

4.  What  distinguished  men  of  Israel 
were  now  uniting  with  the  Church? 

5.  What  is  the  interpretation  to  be 
put  upon  the  synagogues  of  the  Cyren- 
ians,  etc.  ? 

6.  What  was  the  character  of  Steph- 
en's defense  before  the  Sanhedrin  ? 

7.  What  important  epoch  is  thought 
to  have  come  to  an  end  at  this  time? 

TEANSITION  PEKIOD 
Chapteks  8-9 :  30 

We  explained  in  the  last  lesson  the 
meaning  of  the  "transition  period" 
which  continues  to  chapter  13.  The 
first  sentence  in  chapter  8  is  more  prop- 
erly the  concluding  one  of  chapter  7, 
although  it  introduces  the  account  of 
the  persecution  following  in  which 
Saul  was  the  leader  (8:1-3).  With 
the  account  of  this  persecution  cf.Heb. 
10:32-34,  and  for  Saul's  part  in  it. 
Acts  22:4,  19,  20;  24:  10,  II  and 
parallel  places. 

"The  blood  of  the  martyrs  is  the 
seed  of  the  church,"  as  the  results  in 
verses  4-8  bear  witness.  Notice  in  this 
case  that  every  one  was  a  preacher, 
somewhat  as  in  the  later  instances  of 
the  Waldenses  and  Huguenots.  John 
4:  42  shows  how  the  soil  had  been  pre- 
pared in  Samaria.  Miracles  were  in 
order  here  because  the  New  Testament 
had  not  come  into  existence,  but  in  our 
day  faith  in  the  Word  of  God  is  sub- 
stituted  for  them. 

Simon,  or  "Simon  Magus,"  was  one 
of  Satan's  instruments  to  anticipate  the 
coming  of  the  gospel  and  counterfeit 
God's  power  (vv.  9-11).  Cf.  2  Thess. 
2  :9  for  the  multiplication  of  such  per- 
sons towards  the  end  of  the  age.  His 
pretended  faith  deceives  even  Philip 
(v.  13). 

Verses  14-17  have  lead  to  error  in 
two  directions.  Some  teach  therefrom 
that  one  may  believe  in  Christ  and  yet 
not  possess  the  Holy  Spirit,  and  whose 
reception  it  is  claimed  is  distinct  from 
conversion.  While  others  affirm  that 
the  laying  on  of  hands  as  in  the  rites 
of  confirmation  and  ordination,  are 
needful  to  His  reception.  The  cor- 
rection of  these  things  is  found  in  the 
dispensational  character  of  this  part 
of  the  book.  The  Samaritans  who  had 
a  controversy  with  the  Jews  (John  4: 
19-24),  had  to  be  identified  with  those 
in  Jerusalem,  after  their  conversion, 
hence  the  gift  of  the  Holy  Spirit  was 
withheld  in  their  case  till  Jerusalem 
sent  the  apostles  to  them. 

To  quote  Gaebelein,  Peter  uses  the 
"keys"  here  as  with   the  Jews  on  the 


day  of  Pentecost  and  the  Gentiles  later 
in  the  case  of  Cornelius  (Acts  10). 
Nowhere  in  the  New  Testament  is  it 
taught  that  the  believer  on  Christ 
should  seek  the  gift  of  the  Holy  Spirit 
afterward,  nor  that  He  is  to  be  re- 
ceived only  by  the  laying  on  of  hands. 
The  believer  may  be  "filled  with  the 
Spirit"  many  times,  but  the  Spirit 
comes  to  dwell  in  him  once  and  for- 
ever. 

"Simony"  is  the  name  given  to  the 
offence  of  the  imposter  recorded  in 
18-24,  and  it  stands  for  any  attempt  to 
make  merchandise  of  the  gifts  of  God. 
In  so  far  as  Christian  Science,  claim- 
ing to  be  a  divine  religion,  seeks  pay 
for  its  healing  benefits,  it  is  guilty  of 
this  sin. 

The  remainder  of  the  chapter  is  quite 
plain.  As  a  soul-winner  all  must  be 
impressed  with  Philip's  obedience  (vv. 
26,  27),  tact  ana  intelligence  (vv.  30- 
3S)  and  success  (v.  38),  but  the  expla- 
nation is  that  he  was  "full  of  the  Holy 
Ghost,"  Acts  6  :  3.  Verse  37  is  omitted 
in  the  Revised  Version  as  not  belonging 
to  the  text.  It  states  a  great  and  im- 
portant truth,  but  it  anticipates  the 
later  teaching  of  Christianity  which  was 
given  Paul  to  reveal  (Acts  9  :  20  ;  Gal. 
I  :  12).  The  catching  away  of  Philip 
(v.  39),  suggests  I  Thess.  4:  17,  and  is 
a  kind  of  type  of  that  which  will  oc- 
cur when  the  Church  as  a  whole  has 
finished  her  labors  here,  and  will  be 
translated  to  "meet  the  Lord  in  the 
air." 

We  include  the  conversion  of  Saul 
in  this  lesson,  as  the  opening  of  chap- 
ter 9  leads  us  back  to  that  of  chapter 
8,  showing  the  intervening  narrative  as 
a  parenthesis.  With  the  exception  of 
the  descent  of  the  Holy  Spirit,  the  con- 
version of  Saul  is  the  most  important 
event  in  the  book.  For  something  of 
his  early  history  see  Acts  22 :  3,  28 ; 
23:6;  Gal.  1:13,  14;  Phil.  3:5,  6. 
What  happened  on  the  way  to  Damas- 
cus was  unique  (vv.  z-7),  and  will  not 
be  repeated  till  Zech.  12:  10  is  fulfilled 
at  the  end  of  this  age.  It  is  related 
twice  again,  and  with  more  detail,  in 
chapters  22  :  5-16,  24  :  12-18.  The  "light 
out  of  heaven"  (9 :  3)  was  doubtless 
the  Glory  of  the  Lord,  but  later  on  it 
is  the  Lord  Himself  Who  appears  unto 
Saul.  For  proof  of  this  cf.  verse  5 
with  verses  17  and  2y  of  the  same  chap- 
ter, also  zd:  16,  I  Cor.  9  :  i  and  15  :  8,  9. 

Note  the  identification  of  the  Lord 
and  His  people,  the  Head  and  the  mem- 
bers of  the  body  in  the  words,  "Why 
persecutest  thou  Me"?  Note  the  cor- 
respondence in  the  two  visions  to  Saul 
and  to  Ananias  (vv.  6,  10-16),  which 
establishes  the  actuality  of  the  occur- 
rence.   Note  the  particularities  of  God's 


350 


ACTS  OF  THE  APOSTLES        9 :  31-11 :  18 


knowledge  of  man, — the  name  of  Ana- 
nias, the  city,  the  street,  the  house  in 
which  he  dwelt,  the  name  of  Saul,  his 
birthplace,  his  present  occupation ! 
How  real  and  startling  it  all  is  !  And 
Ananias  is  an  ordinary  disciple,  not  an 
apostle,  to  whom  the  great  commission 
is  accorded  (Gal.  i  :  i).  Note  the  first 
indication  of  what  Paul's  mission  is  to 
be  (v.  15).  Note  that  he  was  first 
filled  with  the  Spirit  and  afterward 
baptized  (vv.  17,  18),  which  was  dif- 
ferent from  Acts  2  :  38  ;  8:  16  and  10: 
44.  "Evidently  had  there  been  uni- 
formity in  all  these  cases  it  would  have 
resulted  in  the  belief  that  to  receive  the 
Spirit,  the  same  method  always  must 
be  followed,  which  has  to  be  avoided. 
It  is  to  be  remembered  that  these  cases 
were  all  unique  as  taking  place  in  the 
Jewish  and  the  transition  stages,  while 
the  present  method  of  receiving  the 
Spirit  is  revealed  in  Eph.  i :  13." — 
Gaebelein. 

We  pass  over  the  remainder  of  this 
story  except  to  notice  verse  23.  The 
many  days  doubtless  included  the  jour- 
ney to  Arabia  and  back  spoken  of  in 
Gal.  I  :i7,  and  which  will  be  treated 
when  that  epistle  is  reached. 

Questions. 

1.  What  is  meant  by  the  transition 
period? 

2.  Have  you  carefully  examined  the 
other  scriptures  referred  to  in  this  les- 
son? 

3.  What  is  now  substituted  for  mir- 
acles ? 

4.  In  what  two  directions  has  the 
translation  in  8:  14-17  led  to  error? 

5.  In  what  is  the  correction  found? 

6.  What  is  "simony"? 

7.  What  marks  Philip  as  a  soul-win- 
ner? 

8.  What  is  suggested  by  his  being 
caught  away  ? 

9.  What  comparison  is  made  between 
the  conversion  of  Saul  and  other  events 
in  this  book  ? 

10.  How  is  God's  knowledge  of  our 
intimate  life  shown  in  this  lesson? 

11.  What  did  we  note  about  receiv- 
ing the  Holy  Spirit? 

12.  What  is  included  in  the  "Many 
days"  of  9  :  23  ? 

DOOR  OPENED  TO  THE 

GENTILES 

Chapters  9 :  31-11 :  18 

The  closing  of  the  9th  chapter  shows 

Peter   on  a   tour  of  visitation,  and   the 

instrument    of    two    great    miracles,    it 

being  significant  that  the  greater  of  the 

two   was   in   answer   to   prayer    (v.   40). 

Almost    all    the    commentators    regard 

these  miracles  as   having  a  bearing  on 

the  crisis  of  the  Church  recorded  in  the 


next  chapter.  In  that  chapter  Peter  is 
again  to  use  the  "keys,"  this  time  in 
opening  the  door  of  the  gospel  to  the 
Gentiles.  Indeed,  since  the  occupation 
of  a  tanner  was  unclean  in  the  eyes  of 
a  Jew  because  of  the  handling  of  the 
skins  of  dead  animals,  it  is  seen  that 
Peter  in  Joppa  is  already  breaking 
with  the  customs  of  his  nation. 

As  an  introduction  to  chapter  10, 
carefully  read  Paul's  words  in  Eph. 
2:11-18.  Note,  in  passing,  that  the 
Caesarea  in  this  case  was  not  that  of 
Matt.  16,  but  another  city  of  the  same 
name  located  near  Joppa,  which  the 
Emperor  Augustus  gave  to  Herod,  and 
which  the  latter  greatly  beautified. 

The  description  of  Cornelius  (vv.  i- 
8),  shows  this  Gentile  Roman  soldier 
very  near  the  kingdom  of  God,  and  an 
example  of  how  God  will  reveal  more 
light  to  any  man  who  lives  up  to  the 
light  he  has.  But  the  need  of  this 
"more  light"  in  the  sense  of  the  knowl- 
edge and  acceptance  of  Jesus  Christ  as 
a  Saviour,  is  also  revealed  with  equal 
clearness. 

Passing  to  the  vision  of  Peter  (vv. 
9-23),  the  "vessel"  represents  the  Chris- 
tian church ;  the  "four  corners,"  the 
four  corners  of  the  earth ;  the  clean 
animals,  the  Jews ;  the  unclean,  the 
Gentiles.  In  the  Church  however,  all 
are  cleansed  (read  here  2  Cor.  6:11 
and  Eph.  3:6).  The  Lord  providential- 
ly interprets  the  vision  in  verse  17-20. 
Note  the  proof  of  the  personality 
of  the  Holy  Spirit  found  in  verses 
19  and  20 — "the  Spirit  said  *  *  *  I 
have  sent  them." 

We  are  now  in  the  centurion's  house 
and  listening  to  Peter's  sermon  (vv.  24- 
43).  He  has  had  his  eyes  opened  to 
the  great  truth  expressed  in  v.  34.  This 
does  not  mean  that  any  man  merits 
God's  acceptance  by  his  natural  morali- 
ty, for  the  true  fear  of  God  and  the 
working  of  righteousness  are  always  the 
result  of  His  grace.  It  means  that  God 
vouchsafes  this  grace  to  men  of  every 
nation,  whether  Gentile  or  Jew.  Verse 
43  emphasizes  this,  being  the  first  echo 
of  John  3:16  in  the  history  of  the 
Church. 

That  the  household  of  Cornelius  acted 
on  this  promise  by  faith  is  seen  in  the 
result  (vv.  44-48),  which  demonstrates 
that  the  Holy  Spirit  is  given  to  men 
without  either  water  baptism  or  the  lay- 
ing on  of  hands,  but  simply  by  believ- 
ing (Gal.  2:2).  Water  baptism  fol- 
lowed, but  not  as  an  act  of  Peter  him- 
self as  is  worth  noticing  (v.  48). 

The  next  chapter  indicates  that  party 
spirit  showed  itself  early  in  the  Church. 
"They  that  were  of  the  circum.cision" 
(11:2),  means  the  Palestinian  Jews  as 


11 :  19-13 :  3        ACTS  OF  THE  APOSTLES 


351 


distinguished  from  the  Grecian  Jews  or 
"Hellenists"  as  they  were  sometimes 
called,  and  who  were  born  in  Greece. 
The  priests  and  the  Pharisees  belonged 
to  the  former  who  were  more  zealous 
for  the  letter  of  the  Mosaic  law  than 
the  others  (Acts  21  :  20).  As  we  shall 
see  later  (c.  15),  they  thought  it  neces- 
sary for  a  Gentile  to  become  a  Jew  be- 
fore he  could  be  saved  i.  e.,  he  must 
submit  to  be  circumcised  at  least.  But 
Peter  rehearses  all  the  circumstances 
in  the  case  of  Cornelius,  and  at  this 
junction  they  appear  to  be  more  than 
satisfied  (v.  18). 

Questions. 

1.  Name  the  two  miracles  of  Peter 
at  the  close  of  chapter  9. 

2.  What  is  Peter  about  to  do  in  chap- 
ter 10? 

3.  Have  you  read  Eph.  2:  11 -18? 

4.  Give  a  brief  history  of  Caesarea. 

5.  What  does  the  history  of  Cor- 
nelius teach  ? 

6.  Explain  the  housetop  vision. 

7.  What  proof  of  the  personality  of 
the   Holy    Spirit    is   here   found  ? 

8.  How  is  10:34  to  be  interpreted? 

9.  How  is  the  gift  of  the  Holy  Spirit 
received  ? 

10.  What  distinguished  the  Pales- 
tinian Jews   from   the   Hellenists? 

THE  CHUECH  AT  ANTIOCH 
Chapters  11:  19-13:  3 

By  connecting  the  first  verse  of  this 
lesson  with  8:4,  it  will  be  seen  that  all 
intervening  is  a  parenthesis,  an  im- 
portant one  indeed,  but  making  it  nec- 
essary now  to  return  to  the  martyrdom 
of  Stephen  for  a  new  start.  Be  sure 
to  consult  a  map  for  the  localities  in 
verses  19  and  20.  Antioch  now  com- 
ing into  prominence  as  the  headquar- 
ters of  the  Gentile  church,  was  a  beau- 
tiful and  influential  city,  but  luxurious 
and  immoral.  It  was  founded  about 
300  B.  C.  Saul's  great  life  work  really 
begins  here  (v.  25),  and  here  also  the 
name  of  Christianity  takes  its  rise  (v. 
26).  Antioch  is  said  to  have  been 
famous  for  its  witty  epigrams,  and  it 
is  thought  that  such  was  the  origin  of 
the  name  "Christian."  The  Church 
there  was  richer  in  this  world's  goods 
than  at  Jerusalem,  which  enabled  the 
Christians  to  show  the  beautiful  spirit 
of  verse   29. 

Another  parenthesis  meets  us  at 
chapter  12,  the  closing  verse  of  which 
brings  us  back  to  Antioch.  Chapter  12 
is  of  events  in  Jerusalem,  the  martyr- 
dom of  James  by  Herod,  the  imprison- 
ment and  deliverance  of  Peter,  and  the 
fate  of  the  wicked  king. 

To  begin  with  the  last-  named.  Four 
Herods  are  mentioned  in  the  New  Tes- 
tament, Herod  the  Great  who  killed  the 


innocents  in  Bethlehem,  Herod  who 
killed  John  the  Baptist,  this  Herod,  and 
him   before  whom   Paul  stood   later  on. 

The  story  of  this,  the  second  perse- 
cution of  the  Church  is  told  in  verses 
I  to  5.  The  James  here  mentioned 
was  the  one  honored  by  our  Lord  on 
the  Mount  of  Transfiguration,  and  in 
Gethsemane.  See  also  the  memorable 
circumstance  in  Matt.  20 :  23.  Peter 
was  now  the  only  apostle  remaining  in 
Jerusalem.  The  four  quaternions,  16 
soldiers,  "to  keep  him,"  suggest  that 
the  enemies  of  the  Church  in  Jerusa- 
lem had  not  forgotten  his  earlier  deliv- 
erance  (c.  4). 

The  story  of  the  present  deliverance 
is  told  in  verses  6-17,  and  is  so  plain 
we   need   not  dwell  upon   it. 

The  judgment  on  Herod  (vv.  18-23), 
suggests  to  some  "the  presumption  and 
fate  of  the  Anti-christ,"  who  also  will 
persecute  the  Jewish  saints,  claim  di- 
vine honors  and  assume  the  place  of 
God    (2  Thess.  2:  3-8). 

In  verses  24,  25  Barnabas  and  Saul 
have  returned  from  their  mission  of 
bearing  the  alms  of  Antioch  to  Je- 
rusalem and  have  brought  John  Mark 
with    them. 

It  is  now  that  Antioch  comes  to  the 
front  as  the  second  great  center  of 
Christianity,  and  with  it  Paul,  no  long- 
er called  Saul,  the  great  apostle  to  the 
Gentiles.  The  time  is  supposed  to  be 
toward  the  spring  of  A.  D.  46.  Verses 
1-3  tell  the  story.  Five  names  are  giv- 
en, one  of  them  very  prominent  in 
social  circles — Manaen,  a  foster-broth- 
er of  Herod.  Note  the  phrase  "they 
ministered  to  the  Lord."  How?  Just 
by  quiet  worship.  And,  Oh  !  who  can 
measure  the  results  to  the  Church  and 
to  the  world  that  came  of  it !  What  a 
contrast  with  the  present-day  "Move- 
ments" of  one  kind  and  another,  the 
banquets,  conventions,  newspaper  ad- 
vertisings, photos,  and  "whoop-'em  up" 
song  services,  to  say  nothing  of  meet- 
ings for  the  so-called  deepening  of  the 
spiritual  life.  The  simplicity  of  minis- 
tering to  the  Lord  strikes  us  here,  and 
the  circumstance  that  He  Himself  is 
present  to  guide  into  large  things 
through  the  voice  of  His  Spirit,  Who 
can  be  recognized  by  all  who  are  holy 
enough  and  quiet  enough  to  hear. 

The  laying  on  of  hands  in  this  case 
is  hardly  identical  with  modern  "ordi- 
nation," but  simply  the  testimony  of 
the  church  to  the  genuineness  of  the 
call  that  had  been  received,  and  their 
outwardly  expressed  "fellowship  and 
identification  with  the  two"  who  had 
thus  been  set  apart  by  the  Holy  Spirit. 
This  is  t]ie  way  all  true  missionary 
work  should  begin,  and  the  only  way 
to  insure  a  blessing. 


352 


ACTS  OF  THE  APOSTLES 


13 :  4-14 


Questions. 

1.  With  what  earlier  event  is  this 
lesson   connected  ? 

2.  Have  you  located  the  cities  on  the 
map? 

3.  What  do  you  know  about  Anti- 
och? 

4.  To  what  locality  do  the  events  of 
chapter  12  belong? 

5.  Name  these  events. 

6.  Identify    the   different   Herods. 

7.  Identify  James,  the  first  of  the 
apostles  to  suffer  martyrdom. 

8.  Of  whom  may  this  Herod  be  tak- 
en as  a  type,  and  in  what  particular? 

9.  At  what  date  did  the  great  work 
of  missions  to  the  Gentiles  begin? 

10.  What  is  here  meant  by  minister- 
ing to  the  lyord  ? 

PAUL'S   FIRST  MTSSIONAEY 

JOURNEY 

Chapters   13 :  4-14 

Note  who  was  the  real  inspirer  and 
director  of  this  missionary  journey 
"sent  forth  by  the  Holy  Ghost"  (v.  4). 
This  does  not  contradict  the  last  phrase 
of  the  preceding  verse  which,  properly 
rendered,  is  "they  let  them  go."  Study 
the  localities  of  Seleucia  and  Cyprus 
on  the  map.  What  was  the  first 
port  of  Cyprus  at  which  they  preached 
(v.  s)  ?  Note  that  they  began  their 
work  in  the  synagogues  because  it  was 
the  Divine  order  to  preach  to  the  Jew 
first  (Rom.  1:16),  and  because  this 
assured  them  a  waiting  audience.  The 
kind  of  ministry  John  Mark  rendered 
is  not  stated,  and  some  think  it  may 
have  been  of  a  domestic  or  personal 
kind.  The  emphasis  in  this  part  of  the 
journey  is  on  the  events  in  Paphos, 
which  place  the  student  should  identi- 
fy. Those  versed  in  dispensational 
matters  speak  of  Elymas  as  a  type  of 
apostate  Judaism  which  has  turned 
away  from  the  truth  and  perverts  the 
right  ways  of  the  Lord.  As  he  tried 
to  keep  the  Word  of  God  from  the 
Roman  governor,  so  the  Jews  tried  to 
keep  it  from  the  Gentiles  as  a  class ; 
while  on  the  other  hand  the  judgment 
falling  on  him  is  also  significant. 
Blindness  has  been  put  upon  the  Jews 
judicially,  and  they  are  grouping  in  the 
darkness  without  a  leader.  Cf.  the 
story  (13:6-1)  with  such  a  passage  as 
Isa.  6:9,  10,  for  example. 

Leaving  the  island  for  the  continent 
of  Asia  Minor  at  verse  13,  we  find  that 
verse  to  contain  two  interesting  things. 
!Paul  is  now  first  called  by  that  name 
jind  begins  to  take  the  first  place  in  the 
narrative  as  compared  with  Barnabas 
or  any  other  fellow-worker.  Also  John 
Mark  is  pointed  out  as  a  deserter  for 


some  cause,  just  what  is  not  known. 
Cf.  here  Acts  15  :  38  and  2  Tim.  4:11, 
the  first  of  which  shows  that  Mark  was 
to  be  blamed,  and  the  second  that  he 
was  subsequently  restored  to  Paul's 
fellowship.  The  word  Paul  means 
"little,"  but  why  it  was  now  assumed 
by  him  is  not  known,  except  it  be  as 
expressing  his  estimate  of  himself 
spiritually. 

"Antioch  in  Pisidia"  (v.  14)  was  a 
region  sometimes  known  as  "Galatia" 
and  as  one  of  Paul's  most  important 
epistles  was  sent  there  it  gives  special 
interest  to  this  part  of  the  story. 
Furthermore  we  have  here  a  sample  of 
Paul's  preaching  as  in  the  case  of 
Peter  at  Pentecost,  and  also  an  inti- 
mation of  how  he  found  access  to  the 
people  in  the  synagogues.  The  order 
of  exercises  there  is  given  in  verse  15. 
From  16  to  41  is  the  sermon,  which 
differs  from  Peter's  in  an  important 
way.  Peter  addressed  the  Jews  dis- 
tinctively, and  before  the  final  offer  of 
the  kingdom  was  withdrawn  from  them 
for  the  time  being,  and  hence  he  of- 
fered forgiveness  on  the  ground  of  re- 
pentence  and  baptism.  But  Paul 
speaking  to  Gentiles  as  well  as  Jews, 
and  proclaiming  the  gospel  of  grace  as 
distinguished  from  that  of  the  kingdom, 
"utters  a  truth  for  the  first  time  which 
Peter  did  not  declare"  (v.  39).  See 
comments  on  chapter  3. 

The  sermon  breaks  itself  up  into 
three  parts :  a  historical  retrospect 
(vv.  16-25),  an  unveiling  of  the  gospel 
(vv.  26-39),  and  a  warning  (vv.  40, 
41).  "Ye  that  fear  God"  in  contrast 
with  "Men  of  Israel"  (v.  16),  means 
the  devout  Gentiles  who  sometimes 
worshipped  in  the  synagogues.  Ob- 
serve that  while  Paul  addresses  him- 
self chiefly  to  the  Jews  (v.  23},  yet 
true  to  his  commission  these  others 
are  not  forgotten — "Whosoever  among 
yovi  feareth  God"  (v.  26).  The  gospel 
part  of  the  sermon  is  a  model  for  all 
time,  a  statement  of  facts  (vv.  27-31), 
a  glorious  declaration  based  upon  them 
and  buttressed  by  holy  writ  (vv.  32- 
37),  and  the  whole  pressed  home  in  a 
personal  application  (w.  38,  39).  The 
warning  seems  to  have  been  drawn 
forth  as  was  that  of  Stephen,  by  a 
spirit  of  opposition  rising  among  his 
hearers. 

The  effects  of  the  sermon  are  pointed 
out  in  verses  42-44,  both  Jews  and  Gen- 
tiles having  been  impressed,  some  of 
whom  were  saved.  The  next  week 
shows  a  change  in  the  situation  ex- 
plained in  verses  44-48.  "Ordained" 
in  the  last-named  verse  is  not  to  be 
interpreted  as  an  arbitrary  act  on 
God's   part,    although    it   remains   true 


15:1-35 


ACTS  OF  THE  APOSTLES 


353 


that  their  acceptance  of  eternal  life  by 
faith  shows  that  He  had  chosen  them 
to  that  end.  There  was  a  wide  work 
of  evangelization  in  this  place  (v.  49), 
but  at  length  the  gospel  messengers 
were  forced  out  into  other  regions  (v. 
50).  "Devout  and  honorable  women," 
means  doubtless  Jewish  worshippers 
who  were  wives  of  the  rulers  of  the 
city. 

We  need  not  dwell  on  the  story  of 
Iconium  (14:  1-5)  except  that  the  mis- 
sionaries abode  there  a  long  time  be- 
fore persecution  drove  them  forth,  and 
that  a  great  multitude  of  both  Jews 
and  Gentiles  believed. 

The  events  at  Lystra  are  full  of  dra- 
matic movement  (vv.  6-20).  The  su- 
pernatural deliverance  of  Paul  sug- 
gests Job  2  :  6.  But  is  it  not  amazing 
that  they  should  have  returned,  with- 
out fear,  through  the  cities  in  which 
they  had  so  recently  suffered  persecu- 
tion (v.  21).  Some  have  calculated 
that  the  whole  of  this  journey  covered 
about  a  year  and  a  half. 

Questions. 

1.  Who  originated  this  missionary 
journey? 

2.  What  geographical  relation  does 
Cyprus  bear  to   Syria  and  Asia  Minor? 

3.  In  what  sense  may  Elymas  be 
spoken  of  as  a  type  ? 

4.  What  is  the  meaning  of  the  word 
"Paul"? 

5.  Describe  the  simple  service  of 
the    synagogue. 

6.  Analyze  Paul's  sermon  at  Anti- 
och. 

7.  Give  the  story  of  Lystra  in  your 
own  words. 

FIRST    GENERAL    CHURCH 
COUNCIL 
Chapter  15:  1-35 

This  lesson  is  one  of  the  most  im- 
portant in  the  whole  historical  part  of 
the  New  Testament.  It  is  the  record 
of  the  first  general  council  of  the 
Church,  called  to  settle  the  fundamen- 
tal question  as  to  how  a  man  may  be  just 
with  God.  We  have  become  acquainted 
•with  "they  of  the  circumcision"  who, 
at  chapter  11,  objected  to  Peter's  fel- 
lowship with  the  Gentiles  in  the  case 
of  Cornelius.  The  party  was  strong 
and  growing  stronger.  As  Jews  of  the 
stricter  sort  they  could  not  under- 
stand how  Gentiles  could  become 
Christians  without  in  a  sense  first  be- 
coming Jews.  Their  theory  is  ex- 
pressed in  verse  i.  Some  of  them,  who 
have  come  to  be  styled  "Judaizing 
teachers,"  had  followed  Paul  and  Bar- 
nabas to  Antioch  and  sought  to  under- 
mine their  work  there.  The  immediate 
result  is  given  in  verses  3  and  4.     The 


second  of  these  two  verses  should  be 
read  in  connection  with  Paul's  account 
of  this  gathering  in  Gal.  2.  The  ap- 
pearance of  Peter  (vv.  7-1 1)  is  his  last 
in  this  book,  and  it  is  remarkable  that 
as  an  »apostie  of  the  circumcision  so- 
called  (Gal.  2:8),  he  should  have  been 
used  by  the  Holy  Spirit  to  reprove  the 
error  of  the  Judaizing  teachers.  He 
does  so  by  a  plain  relation  of  facts,  an 
interrogative  argument  and  a  state- 
ment of  belief.  The  preciousness  of 
that  statement  is  enhanced  by  a  recur- 
rence to  the  later  dark  ages  of  the 
Church  when  its  momentous  truth  was 
obscured  by  the  sacramentalism  of  the 
papacy. 

But  the  settlement  of  this  great  doc- 
trine is  not  the  only  feature  marking 
the  value  of  this  Council,  since  we  have 
in  the  inspired  words  of  James  fol- 
lowing (vv.  13-18),  the  Divine  program 
for  the  whole  of  this  age  and  the  fol- 
lowing. Here  we  have  the  great  truth  of 
the  dispensations  so  necessary  to  the 
understanding  of  the  Bible,  and  so 
little  appreciated  by  many  Christian 
teachers  to-day.  As  another  puts  it, 
"How  different  would  be  the  work  of 
our  large  denominational  gatherings 
if  the  facts  here  alluded  to  were  taken 
into  consideration"?  Here  is  the  order 
of  events :  Hirst,  God  is  now  in  this 
Christian  age  visiting  the  Gentiles  "to 
take  out  of  them  a  people  for  His 
Name."  This,  in  other  words,  is  a 
time  of  outgathering  of  an  elect  num- 
ber from  the  nations  to  form  the 
Church  or  the  body  of  Christ  (cf.  Eph, 
3  :  6  in  the  light  of  its  context).  Sec- 
ondly, "After  this"  Christ  "will  return" 
(v.  16).  The  feature  of  the  return  of 
Christ  here  spoken  of  is  not  that  for 
the  translation  of  the  Church  which  is 
His  body  (i  Thess.  4:  16-18),  but  His 
visible  return  in  power  and  glory  of 
which  the  Old  'Testament  prophets 
speak.  This  is  that  second  feature  of 
His  second  coming  to  which  reference 
has  been  made  before  in  these  pages. 
It  follows  the  rapture  of  the  Church 
synchronizing  with  the  threatened 
judgments  on  the  living  Gentile  na- 
tions and  the  deliverance  of  Israel 
from  her  great  tribulation.  Thirdly, 
following  this  event  will  transpire 
the  building  again  of  "the  taber- 
nacle of  David"  (v.  16),  in  other  words 
the  restoration  of  the  kingdom  to  Is- 
rael (cf.  Luke  I  :  32,  33).  Finally,  i. 
e.,  during  the  Millennial  Age  "the  resi- 
due of  men"  will  "seek  after  the  Lord." 
(Cf.  Isa.  2:2,  11:10,  60 :  5,  etc.) 

The  divine  program  enunciated  by 
James  is  followed  by  his  "sentence" 
(v.  ig),  which  is,  in  effect,  the  judg- 
ment of  the  whole  assembly  now  re- 
duced to  writing,  and  to  be  transmitted 


354 


ACTS  OF  THE  APOSTLES       15 :  36-13 :  22 


to  the  churches  by  a  committee  of  the 
brethren  named  in  verse  22.  All  that 
the  Gentiles  are  asked  to  abstain  from 
are  those  things  more  or  less  associ- 
ated with  idolatry  (v.  20),  and  which 
were  not  distinguished  as  Mosaic  pro- 
hibitions, but  based  on  the  earlier  cove- 
nant of  Noah  (Gen.  9:4),  binding 
equally  on  Gentile  and  Jew.  Never- 
theless, verse  21,  indicates  that  in  the 
abstinence  therefrom  they  were  to 
show  a  suitable  respect  for  their  Jew- 
ish neighbors  who  were  instructed  in 
these  things  in  the  Old  Testament 
scriptures,  of  which  the  Gentiles  until 
that  time  were  ignorant. 

The  remainder  of  the  lesson  rq 
quires  no  comment. 

Questions. 

1.  With  what  event  does  this  lesson 
deal? 

2.  What  question,  or  doctrine,  was 
now  settled? 

3.  What  was  the  contention  of  the 
"Judaizing"  teachers? 

4.  In  what  epistle  does  Paul  refer 
to   their   false   teaching? 

5.  What  is  the  nature  of  Peter's  ad- 
dress on  this  occasion? 

6.  What  other  feature  gives  an  out- 
standing   character    to    this    chapter? 

7.  What  is  the  divine  order  of  the 
ages  as  indicated  here  ? 

8.  What  was  the  final  "Sentence"  of 
this  Council? 

SECOND  JOUKNEY 

Chapters  15 :  36-13 :  22 

Though  the  text  of  this  lesson  is 
long,  it  will  be  interesting  to  read  it 
through  at  a  single  sitting,  and  get  the 
whole  journey  at  one  view.  The  events 
are  clear  cut,  easily  remembered  and 
apparent  in  their  spiritual  teaching. 

Starting  Forth. 

It  begins  with  the  "contention"  be- 
tween Paul  and  Barnabas — men  "of 
like  passions"  with  ourselves,  which 
was  providentially  overruled  so  that 
two  missionary  journeys  grew  out  of 
it  instead  of  one  (15:36-41).  Note 
that  there  were  churches  in  "Syria  and 
Cilicia"  though  no  account  is  given  of 
their  origin  beyond  that  of  Antioch. 
It  is  a  hint  of  the  activity  of  the 
preachers  of  the  Word,  and  the  extent 
to  which  the  gospel  may  have  spread  in 
that  early  time  far  beyond  the  record. 

The  story  of  the  second  visit  to  Lys- 
tra  (16:1-3),  gains  interest  from  the 
subsequent  prominence  of  Timothy,  of 
whom  further  data  are  found  in  the 
epistles  Paul  afterward  addressed  to 
him.  His  circumcision  is  no  evidence 
of  inconsistency   on   Paul's  part,   since 


no  question  of  principle  was  involved, 
but  only  expediency  (v.  3).  As  Tim- 
othy's father  was  a  Greek,  it  would  be 
known  that  he  was  uncircumcised  which 
would  prevent  this  ministry  among  the 
Jews  (cf.  here  i  Cor.  9:  20). 

The  outstanding  feature  of  this 
journey  is  in  verses  6-10  of  this  chap- 
ter. "Asia"  (v.  6)  was  a  name  given 
to  a  large  part  of  the  coast  of  Asia 
Minor  especially  on  the  southeast.  Why 
the  Holy  Spirit  forbade  the  mission- 
aries to  preach  there  at  this  time,  or 
the  manner  in  which  the  prohibition 
was  communicated,  is  not  stated ;  but 
we  know  that  later  a  great  work  was 
wrot  there  especially  in  Ephesus.  The 
story  is  repeated  with  reference  to 
the  North  (Bithynia),  and  as  the  only 
point  of  the  compass  left  is  the  West, 
they  make  for  the  seaport  of  Troas. 
The  student  is  urged  to  identify  these 
lacalities  on  the  map.  At  Troas 
special  direction  is  required,  for  the 
sea  is  to  be  crossed,  and  God  meets  the 
need  in  the  vision  vouchsafed  to  Paul. 
At  this  point  interest  is  added  by  the 
pronoun  "w&"  in  verse  10,  indicating 
that  the  author,  Luke,  has  now  joined 
the  party. 

Experiences  in  Philippi. 

Their  stay  at  Philippi  is  full  of 
movement  (vv.  12-40).  It  was  an  im- 
portant city  found  by  Philip  of  Mace- 
don,  inhabited  chiefly  by  Roman  citi- 
zens, but  lacking  in  a  Jewish  popula- 
tion as  is  shown  in  the  fact  that  it  con- 
tained no  synagogue  (v.  13).  It  is  un- 
usual to  read  of  a  woman  (Lydia)  as 
engaged  in  commercial  pursuits  on  her 
own  account  in  that  early  time,  but 
she  seems  to  have  been  an  exporter  of 
Thyatira,  noted  for  its  purple  dyes 
(vv.  14,  15). 

The  case  following  is  that  of  demon 
possession,  with  phenomena  not  very 
different  from  modern  clairvoyance  or 
the  spiritualistic  seance  (vv.  16-18). 
Of  course  the  resultant  proceedings 
were  all  illegal  (vv.  19-24),  but  how 
greatly  was  God  glorified  thereby  (vv. 
25-34)  !  Verses  35-38  are  an  illustra- 
tion that  a  Christian  may  with  dignity 
insist  upon  his  legal  rights.  Immunity 
from  corporal  punishment  was  one  of 
the  most  valued  privileges  of  Roman 
citizenship,  and  to  impose  it  was  a 
crime  in  the  eye  of  the  law.  No  won- 
der the  magistrates  were  afraid.  But 
learn  the  lesson  of  these  verses  con- 
cerning the  way  of  Satan  with  the  gos- 
pel. He  first  applauds  and  seems  to 
help  it  along  by  flattery  and  with  ad- 
vertisement (v.  17),  but  when  his  testi- 
mony is  rejected,  he  shows  his  true 
character  (v.  19).  Paul's  preaching 
aimed    at    the    idol    worship    of    Rome 


ACTS  OP  THE  APOSTLES 


355 


which  gave  the  excuse  of  verses  20,  21. 
Let  us  also  be  impressed  with  the  sim- 
plicity of  the  gospel  in  verse  31.  To 
believe  on  the  Lord  Jesus  Christ  is 
simply  to  commit  one's  self  to  Him 
to  be  saved.  Nothing  else  is  to  be 
done,  for  God  has  put  away  our  guilt 
in  His  atonement,  and  offers  recon- 
ciliation tor  our  acceptance.  Note  the 
reference  to  the  jailer's  "house."  No. 
one  can  be  saved  except  by  the  exer- 
cise of  a  personal  faith  in  the  Saviour, 
but  there  is  great  encouragement  here 
for  the  Christian  parent  to  bring  his 
offspring  to  the  Lord  in  full  assurance. 

Thessalonica  to  Athens. 

Thessalonica  now  claims  our  atten- 
tion (17:1-9),  a  most  influential  city 
then  and  now,  located  on  the  Agean 
Sea,  and  on  the  direct  route  to  Rome. 
Paul's  method  with  the  Jews  is  further 
presented  here  in  verses  2  and  3.  He 
employed  the  Old  Testament  scriptures. 
Ke  reasoned  with  them,  doubtless  in 
the  form  of  questions  and  answers. 
They  were  expecting  the  Messiah,  the 
Christ,  and  he  showed  them  that  when 
He  came  it  was  necessary  according  to 
their  own  scriptures  that  He  should 
suffer,  die  and  rise  again  from  the 
dead.  Establishing  these  points  he  was 
then  ready  to  show  that  "this  Jesus 
Whom  I  preach  unto  you  is  the  Christ," 
because  He  has  fulfilled  these  things. 
The  customary  results  follow,  faith  in 
some,  envy  and  opposition  in  others, 
persecution,  and  removal  to  another 
place.  The  experience  is  repeated  in 
Berea  (vv.  10-14),  and  then  we  find 
Paul  at  Athens  (vv.  16-34),  still  at  this 
time  "the  intellectual  and  artistic  capi- 
tal of  the  world."  It  was  also  a  re- 
ligious capital,  the  strongest  in  Greek 
mythology,  as  illustrated  in  the  text. 
The  "Areopagus"  (v.  19)  was  a  court 
somewhat  like  the  Roman  Senate  ;  and 
here  Paul  addressed  the  philosophers 
and  leading  citizens  in  terms  familiar 
to  them.  Their  "unknown  God"  he  in- 
troduces to  them  as  the  Creator  of  all 
things  and  the  "Lord  of  heaven  and 
earth,"  and  the  future  judge  of  men 
through  His  Son  Jesus  Christ,  Whom 
He  hath  "raised  from  the  dead"  (vv. 
23-31).  The  poets  he  quotes  (v.  28) 
were  Cleanthus  and  Aratus,  whom  he 
tactfully  employs  against  their  country- 
men, whose  boasted  philosophy  was 
"ignorance"  (v.  30).  The  times  of  this 
ignorance  God  had  "winked  at"  hither- 
to, overlooked  in  other  words.  Not  in 
the  sense  that  they  would  not  be  held 
to  account  or  judged  for  it,  but  that 
He  had  sent  them  no  special  revelation 
of  Himself  until  now.  There  is  no 
distinctive  application  of  the  gospel 
here,  and  possibly  because  Paul's  hear- 


ers were   not  prepared   for  it,   but   still 
his  testimony  was  not  in  vain  (v.  34). 

Corinth  and  Ephesus 

Corinth  was  the  capital  of  Achaia, 
the  lower  peninsula  of  Greece  ;  and  in 
comparison  with  Athens,  a  great  com- 
mercial center,  cosmopolitan  in  itsi 
population,  and  as  immoral  as  could 
well  be  conceived.  The  record  of 
Paul's  experiences  here  is  varied  by 
several  details,  for  example  his  associ- 
ation with  Aquila  and  Priscilla ;  the 
reference  to  his  trade,  for  all  Jewish 
lads,  no  matter  what  their  circum- 
stances, were  taught  trades ;  the  en- 
couraging vision  he  received ;  the 
length  of  time  he  remained  in  the  city  ; 
the  turning  of  the  tables  on  his  ene- 
mies ;  the  Jewish  vow  he  assumed, 
etc.  (18:  1-18).  To  speak  of  the  vision, 
judging  by  verse  S,  and  also  by  certain 
allusions  in  Paul's  two  epistles  to  this 
Church,  there  was  special  need  of  it 
at  this  time.  He  seems  to  have  been 
much  depressed,  and  the  Lord  gracious- 
ly desired  him  to  be  without  anxiety. 
This  explains  why  he  remained  there 
so  long.  The  event  before  Gallio 
brings  to  mind  one  of  the  incidental 
evidences  of  the  historical  accuracy  of 
this  narrative.  He  is  called  the  "depu- 
ty" of  Achaia,  and  as  a  matter  of 
fact  that  is  what  he  was  only,  and  not 
a  proconsul,  for  at  this  time  Achaia 
was  united  to  Macedonia.  Somewhat 
later  it  was  constituted  a  province  on 
its  own  account,  and  then  came  to  have 
its  own  proconsul.  The  "vow"  which 
Paul  took  may  have  been  one  of  those 
concessions  to  the  Jews  he  thought 
needful    for   expediency's   sake. 

Ephesus  next  reached  (vv.  19-21), 
was  just  across  the  Agean  Sea  from 
Corinth,  and  was  the  capital  of  the 
Roman  province  of  Asia,  noted  for  its 
commerce,  but  particularly  for  its  tem- 
ple of  Diana  (Artemis).  There  was  a 
large  Jewish  population  there,  and  they 
were  accorded  special  privileges  by 
the  local  government.  We  shall  learn 
more  of  Paul's  work  there  in  our  next 
lesson. 

Questions. 

1.  What  hint  does  this  lesson  give 
of  the  development  of  Christianity  at 
this  time? 

2.  Have  you  read   i   Cor.  9  :  20  ? 

3.  Have  you  traced  this  journey  on 
the  map? 

4.  Name  the  four  missionaries  in  the 
journey. 

5.  How  were  the  rights  of  Paul  and 
Silas  infringed  upon  in  Philippi  ? 

6.  What  is  it  to  believe  on  the  Lord 
Jesus   Christ? 

7.  What  encouragement  for  Chris- 
tian parents  is  found  here? 


356 


ACTS  OF  THE  APOSTLES       18 :  23-21 :  17 


8.  What  is  the  meaning  of  17:30? 

9.  Tell  the  story  of  Paul's  stay  in 
Corinth  in  your  own  words. 

10.  What  was  the  geographical  re- 
lation of  Corinth  and  Ephesus? 

THIED   JOUENEY 

Chapters   18:  23-21:  17 

As  in  the  last  lesson,  it  is  recom- 
mended that  the  text  of  the  present 
one  be  read  through  at  a  single  sitting, 
and  two  or  three  times  if  possible, 
before  considering  the  comments, 
which  then  will  be  more  valuable. 

Some  time  had  been  spent  again  in 
Antioch,  after  which  the  whole  terri- 
tory of  Phrygia  and  Galatia,  in  Asia 
Minor,  was  once  more  traversed  for 
the  purpose  indicated  in  18  :  23.  Ephe- 
sus was  duly  reached  (19:1),  where 
Paul  found  a  condition  of  things  ex- 
plained by  the  closing  verses  of  chap- 
ter 18.  Apollos  does  not  seem  to  have 
been  a  Christian  till  Aquila  and  Pris- 
cilla  met  him,  but  he  had  been  awak- 
ened by  the  ministry  of  John  the  Bap- 
tist, and  was  learned  in  the  Old  Tes- 
tament Scriptures.  The  "disciples" 
Paul  met  (19:2),  were  possibly  those 
of  Apollos'  ministry,  whom  he  (Paul) 
brought  out  into  the  full  fellowship  of 
the  gospel  (vv.  z-j).  "Since  ye  be- 
lieved" of  verse  2,  should  be  rendered 
"when  ye  believed."  There  was  some- 
thing lacking  in  these  disciples  which 
Paul  observed,  and  which  led  him  to 
put  this  question,  because  the  recep- 
tion of  the  Holy  Spirit  is  the  test  of 
true  discipleship  (Rom.  8:9).  (See 
comment  on  2:5-13). 

Verses  8-20  show  an  unusual  work 
of  grace  in  and  around  Ephesus  at 
this  time.  "The  school  of  Tyrannus" 
(v.  9)  was  the  convenient  meeting 
place.  The  special  miracles  by  Paul 
(v.  11)  were  an  offset  to  the  unusual 
power  of  the  evil  one  there.  This 
power  showed  itself  in  the  "vagabond 
Jews"  of  verse  13  who  suffered  justly 
for  their  wickedness  (v.  i6),  and 
whose  defeat  wrought  gloriously  for 
the  Gospel  (v.  17).  There  was  much 
of  this  occultism  in  Ephesus,  the  over- 
throw of  which  is  portrayed  in  the 
bonfire  of  the  books  of  the  black  art, 
the  cost  of  which  was  about  $10,000. 

But  the  spread  of  the  Gospel  ex- 
hibited itself  also  in  the  undermining 
of  the  controlling  trade  of  the  city, 
with  the  consequences  following  (vv. 
23-41). 

Chapter  20  is  a  diary  of  an  extended 
journey  from  Ephesus  to  Macedonia 
(vv.  I,  2),  when  again  Pavil  must  have 
visited  Phillippi,  Thessalonica,  Berea, 
etc.     Then  he  came  down  into  Greece, 


possibly  Athens,  certainly  Corinth  saw 
his  labors  again.  Here  his  purpose  to 
cross  by  sea  to  Syria  v/as  interferred 
with  by  plots  against  his  life,  so  that 
he  retraced  his  steps  into  Macedonia, 
and  crossed  again  to  Troas  (vv.  3-6). 
A  week  in  Troas  was  made  memor- 
able by  his  discourse  till  midnight,  and 
the  miraculous  recovery  of  the  young 
man  Eutychus  (vv.  7-21).  Note  that 
this  gathering  of  the  saints  to  "break 
bread,"  i.  e.,  observe  the  Lord's  sup- 
per, was  on  the  first  day  of  the  week, 
strengthening  the  conviction  that  the 
Lord's  day  had  taken  the  place  of  the 
Jev/ish  Sabbath  as  the  time  for  Chris- 
tian assemblies.  Twenty  miles  on 
foot,  and  apparently  alone,  brought 
Paul  to  Assos,  and  thence  by  ship  to 
Mitylene,  and  finally  Miletus  (vv.  13- 
16). 

A  tender  episode  meets  us  here  in 
his  farewell  discourse  to  the  beloved 
elders  (bishops  or  presbyters)  of  the 
church  at  Ephesus  (vv.  17-38).  Three 
of  his  discourses  have  been  reported 
hitherto  somewhat  at  length,  but  this 
is  especially  interesting  as  the  first 
spoken  to  the  church.  The  others 
were  missionary  discourses.  He  first 
testifies  to  his  own  integrity  as  a  min- 
ister (vv.  18-21);  he  then  alludes  to 
the  bonds  and  afflictions  that  await 
him  (vv.  22-27)  >■  a  charge  to  the 
elders  follows  (vv.  28-31)  ;  a  further 
testimony  to  his  faithfulness  (vv.  32- 
35)  ;  the  prayer  of  farewell  (vv.  36- 
38).  Space  will  not  permit  elabora- 
tion, but  verse  28  should  not  be 
passed  over  in  its  clear  testimony  to 
the  oneness  of  God  in  Christ.  "The 
Church  of  God  which  He  purchased 
with  His  own  Blood."  The  Deity  of 
our  Lord  is  here  asserted,  and  the 
priceless  cost  of  our  redemption. 
There  is  no  suggestion  of  an  "apos- 
tolic succession"  in  verse  29,  but  just 
the  opposite ;  a  prophecy  by-the-way, 
finding  fulfillment  in  all  the  centuries, 
and  never  more  positively  than  now. 
The  beatitude  of  verse  37  was  evi- 
dently current  in  the  early_  church  in 
addition  to  those  recorded  in  the  gos- 
pels, and  this  reference  to  it  gives  it 
inspired  authority. 

The  journey  continues  until  Jerusa- 
lem is  reached  (21  :  1-17),  the  most 
important  features  of  which  are  the 
warnings  of  the  apostle  not  to  go  to 
Jerusalem  at  all  (4:10-14).  The  sec- 
ond says  that  these  warnings  were  not 
merely  from  man  but  from  the  Holy 
Spirit.  How  then  can  we  explain  his 
neglect  of  them?  Shall  we  say  that 
they  were  not  in  the  nature  of  a  com- 
mand, but  a  testing?  Verses  11-13 
suggest  this.  There  is  one  other  diffi- 
culty in  this  chapter,  where  the  prophe- 


21 :  18-26 : 1        XCTS  OF  THE  APOSTLES 


357 


sying  of  women  is  referred  to  (v.  9), 
and  which  seems  to  contradict  Paul 
later  on  in  i  Cor.  14  and  i  Tim.  2. 
We  can  not  explain  it,  except  to  sug- 
gest that  possibly  this  prophesying  was 
in  private  rather  than  the  public  as- 
sembly. 

Questions. 

1.  Have  you  read  the  text  of  this 
lesson  as  requested  ? 

2.  Why  did  Paul  take  this  journey 
through  Asia   Minor? 

3.  What  is  suggested  in  this  lesson 
as  the  test  of  true  discipleship? 

4.  State  in  your  own  words  the  story 
of  Paul's  ministry  in  Ephesus  at  this 
time. 

5.  What  makes  memorable  his  stay 
at  Troas  on  this  journey  ? 

6.  Analyze  his  discourse  to  the  eld- 
ers of   Ephesus. 

7.  What  two  great  doctrinal  truths 
are    emphasized    in    20  :  28  ? 

8.  Quote  the  new  beatitude  of  verse 

37- 

9.  What  do  verses  11-13  suggest 
concerning   Paul's   warnings  ? 

TUMULT  IN  JERUSALEM 

Chapters    21:  18-23 

The  stirring  events  in  this  lesson 
are  :  ist,  Paul's  ceremonial  vow  (21  : 
18-26)  ;  2d,  his  apprehension  by  the 
Jewish  Mob  (vv.  27-30)  ;  3d,  his 
speech  to  them  on  the  castle  stairs  (v. 
31-22:21);  4th,  his  colloquy  with  the 
Roman  soldiers  (vv.  22-29)  :  5th,  his 
defense  before  the  Sanhedrin  (v.  30- 
23:11);  6th,  the  plot  to  murder  him 
(w.  12-22)  ;  7th,  the  escape  to  Caes- 
erea  (vv.  23-35). 

As  to  Paul's  vow,  it  is  to  be  kept  in 
mind  that  the  Judaizing  element  in 
the  church  increased  as  its  numbers 
increased,  and  while  they  had  ac- 
cepted the  Lord  Jesus  Christ  as  Sav- 
iour, yet  they  were  also  zealous  for 
the  law  of  Moses.  They  can  be  sym- 
pathized with  in  this,  considering  their 
past  history  as  Jews ;  but  not  when 
they  attached  a  saving  value  to  the 
law,  or  attempted  to  force  its  observ- 
ance upon  the  Gentiles.  To  propiti- 
ate them  and  promote  peace,  Paul  was 
tempted  to  compromise  in  the  matter 
of  this  vow  whatever  it  may  have  been, 
and  he  fell  into  a  snare.  It  might  be 
said  in  extenuation  that  the  pressure 
was   exceedingly  strong  upon  him. 

Of  course  it  was  not  these  Judaizing 
Christians  who  set  upon  him  in  the 
temple,  but  out  and  out  Jews  who 
hated  Christianity  altogether,  and  to 
whom  the  opportunity  had  lieen  given 
by  the  action  of  Paul  in  yielding  to  the 
prejudices  of  the  others. 


His  speech  on  the  castle  stairs  con- 
stitutes: 1st,  an  account  of  himself 
as  a  Jew  (vv.  1-5)  ;  2d,  the  story  of 
his  conversion  (vv.  6-16),  and  third  a 
declaration  of  his  divine  commission 
(vv.  17-21).  In  the  story  of  his  con- 
version some  have  found  a  difficulty 
in  that  Paul  says  his  companions  saw 
the  light  but  heard  no  voice,  while  in 
chapter  9,  Luke  reports  that  they  heard 
the  voice.  The  explanation  probably 
is  that  they  heard  the  sound  of  the 
voice  but  were  unable  to  imderstand 
the  words.  What  he  says  of  his  di- 
vine commission  here  is  not  given  in 
chapter  9,  and  is  especially  interesting 
and  important  on  that  account.  It  is 
a  chapter  of  his  inner  life  which  other- 
wise never  would   have  been  known. 

In  Paul's  defense  before  the  Sanhe- 
drin some  think  he  was  acting  in  the 
flesh,  and  after  his  own  will  rather 
than  in  the  Holy  Spirit.  This  is  a 
serious  charge  to  make  and  great  cau- 
tion is  necessary,  but  the  circum- 
stances supposed  to  justify  it  are  the 
abruptness  of  his  beginning  without 
waiting  to  be  questioned,  and  his  ap- 
parently self-righteous  spirit  (23:1), 
his  offensive  epithet  to  the  high  priest 
(v.  3),  and  his  cleverness  in  dividing 
the  council  (v.  6).  If  there  be  any- 
thing in  such  a  supposition,  we  are  all 
the  happier  for  the  evidence  in  verse 
II,  that  it  was  all  right  once  more  be- 
tween the  Lord  and  himself  before  the 
next  day  arose. 

We  need  not  continue  our  comments 
further  in  this  case. 

Questions. 

1.  Give  the   outline   of  this  lesson. 

2.  How  would  you  explain  the  occa- 
sion for  Paul's  vow? 

3.  Do  you  see  clearly  the  distinction 
between  Jews,  and  those  here  called 
Judaizers? 

4.  Analyze  Paul's  speech  on  the 
castle   stairs. 

5.  What  serious  reflection  is  some- 
times cast  upon  Paul  at  this  crisis,  and 
on  what  grounds  ? 

6.  What  Divine  comfort  or  justifi- 
cation of  Paul  does  the  record  con- 
tain? 

PAUL  A  PRISONER  AT  C^SAREA 

Chapters  24-26 

There  are  three  dignitaries  of  the 
Roman  Empire  before  whom  Paul  now 
has  a  hearing — Felix,  Festus  and 
Agrippa.  _ 

The  circumstances  in  the  first  in- 
stance show  the  great  importance  the 
Jewish  leaders  attached  to  the  matter, 
since  the  high  priest  himself  journeyed 
to    Cseserea    as    an    accuser    of    Paul, 


358 


ACTS  OF  THE  APOSTLES 


Chs.  27-28 


bringing  with  him  not  only  a  number 
of  the  elders  but  a  Roman  lawyer  (34: 
i).  The  latter's  indictment  of  Paul 
contains  three  counts,  that  of  a  politi- 
cal plotter,  a  religious  heretic,  and  a 
violater  of  the  temple  (vv.  5,  6).  Paul 
denies  the  first,  admits  the  second,  and 
challenges  evidence  of  the  third  (vv. 
12-20).  "More  perfect  knowledge  of 
that  way"  (v.  22),  means  that  Felix 
knew  much  about  Christ  and  Christi- 
anity though  himself  not  a  follower  of 
the  Nazarene. 

"Drusilla"  was  a  sister  of  Agrippa 
of  whom  the  next  chapter  speaks,  and 
a  daughter  of  the  Herod  who  martyred 
James  (c.  12).  She  was  not  a  lawful 
wife  of  Felix,  having  deserted  her  own 
husband  to  live  with  him.  Of  course 
the  plot  to  kill  Paul  when  he  should 
return  to  Jerusalem  (25:3),  was  not 
known  to  Festus,  which  makes  it  the 
more  remarkable  that  he  decided  to 
keep  him  in  Cseserea,  and  shows  the 
hand  of  God  in  the  premises. 

Agrippa  was  king  of  Chalcis,  holding 
the  title  by  the  grace  of  the  Roman 
Emperor,  and  Bernice  was  his  sister. 
The  hearing  before  them  was  made  a 
great  state  occasion  (v.  23).  Paul's 
opening  words  are  courteous  and  tact- 
ful (26:2,  3).  He  reviews  his  past 
life  as  a  Pharisee  (vv.  4-1 1).  He  re- 
counts once  more  his  heavenly  vision, 
his  conversion  and  commission  (vv. 
12-18).  The  last  verse  is  a  remark- 
ably condensed  statement  of  the  Gos- 
pel, referring  to  (a),  Man's  condition 
by  nature,  blinded,  darkened  and  under 
the  power  of  Satan;  (b),  the  power 
of  divine  grace  to  give  liberty  and  light 
to  him  including  forgiveness,  and  an 
inheritance  among  the  saints ;  (c), 
the  instrument  of  it  all — faith  in  Christ. 
Next,  Paul  speaks  of  his  unjust  treat- 
ment at  the  hands  of  the  Jews,  and 
the  protection  of  God  accorded  him. 
The  verdict  follows  in  verses  30-32. 

Questions. 

1.  Name  the  Roman  dignitaries  of 
this  lesson. 

2.  Give  the  specifications  against 
Paul. 

3.  What  biographical  data  can  you 
give  about  Drusilla  ? 

4.  How  is  the  hand  of  God  seen  in 
the  action  of  Festus? 

5.  Give  an  exegesis  of  25:  18. 

6.  What  was  the  verdict  of  Festus 
and  Agrippa  ? 

A  PKISONEE  AT  EOME 

Chapters  27-28 

The  reader  is  urged  to  add  to  the 
interest  of  this  lesson  by  the  further 
use   of  the   map-      The   sea  journey  is 


marked  by  different  stages — from  Adra- 
myttium  to  Myra  (vv.  1-5),  from 
Myra  to  the  Fair  Havens  (vv.  6-8), 
from  Fair  Havens  to  Melita  or  Malta 
(v.  6-28:1),  from  Melita  to  Syracuse 
(vv.  2-12),  from  Syracuse  to  Rhegium, 
Puteoli  and  Rome   (vv.   13-15). 

The  most  interesting  stage  is  the 
third  which  covers  the  shipwreck,  and 
of  which  it  is  said  that  "in  all  classic 
literature  there  is  nothing  which  gives 
so  much  information  of  the  working 
of  an  ancient  ship."  Moreover,  "his- 
torical research  has  confirmed  the 
facts  of  the  chapter  and  identified  the 
scene  of  the  wreck."  The  narrative 
has  often  been  used  in  an  allegorical 
sense  to  portray  the  history  of  the 
church,  and  also  the  history  of  the 
salvation  of  a  single  soul,  but  into  this 
we  have  not  time  to  enter.  Gaebelein 
has  a  striking  observation  on  Paul's 
warning  to  the  centurion  and  the  ship- 
master (27:19,  11)  saying,  "we  can 
think  of  other  warnings  given  through 
the  great  apostle,  warnings  concerning 
the  spiritual  dangers,  the  apostasy  of 
the  last  days,  the  perilous  times  of  se- 
ducing spirits  and  doctrines  of  de- 
mons. The  professing  church  has  for- 
gotten these,  for  which  she  is  drifting, 
cast  about  by  every  wind  of  doctrine 
and  rapidly  nearing  the  long-predicted 
ship-wreck."     Alas !    how  true  this  is ! 

The  phrase  "barbarous  people"  (28 : 
2),  is  not  to  be  understood  as  meaning 
savages,  but  simply  foreigners  to  the 
Greeks.  All  who  did  not  speak  their 
language  were  called  "barbarians." 
What  a  striking  fulfilment  of  Mark 
16:18  is  found  in  verses  2-6!  Read 
verses  15  and  16  in  comparison  with 
Rom.  I  :  11-13,  written  years  before, 
and  be  impressed  with  the  different 
way  in  which  Paul  entered  Rome  from 
that  which  he  expected.  Note  in  verse 
17  how  consistent  is  his  method  of 
preaching  the  Gospel  with  the  princi- 
ple he  laid  down  in  Romans  i  :  16,  "to 
the  Jew  first."  Note  too,  his  quota- 
tion of  Isaiah  6  in  verses  25-27,  when 
the  Jews  turned  their  back  upon  his 
message,  and  how  sadly  those  words  of 
the  prophet  have  been  fulfilled  in  the 
history  of  their  nation  from  that  day 
to  this.  But  the  latter  part  of  Romans 
II  should  be  read  in  the  same  connec- 
tion, to  learn  what  God's  gracious  pur- 
pose is  for  that  same  people  in  the 
time  to  come.  Verse  28  marks  a  larger 
beginning  of  the  world-wide  proclama- 
tion of  the  "salvation  of  God"  among 
the  nations.  This  proclamation  how- 
ever will  one  day  close  as  that  same 
chapter  of  Romans  (11)  foretells, 
when  it  will  have  come  to  pass  that 
they  too  have  judged  themselves  "un- 
worthy of  eternal  life." 


Rom.  1 


ROMANS 


359 


Paul  is  now  a  prisoner  in  Rome 
where  he  remains  for  two  years  active- 
ly engaged  not  only  in  preaching  the 
gospel  by  word  of  mouth,  but  expound- 
ing its  deeper  truths  through  the 
epistles  he  wrote  from  his  prison  house 
to  the  churches  of  Ephesus,  Colosse 
and  Philippi.  There  is  reason  to  be- 
lieve from  his  later  pastoral  epistles 
that  he  was  liberated  after  his  hearing 
before  the  Emperor,  and  once  more 
took  up  his  itinerary  among  the 
churches  and  in  unevangelized  parts. 
He  was  arrested  a  second  time  how- 
ever, as  we  may  gather  from  the  same 
sources,   when,   according  to   tradition, 


he  was  beheaded  in  Rome  for  his  testi- 
mony to  the  Gospel  and  the  Saviour  he 
loved. 

Questions. 

1.  Name  the  stages  of  Paul's  sea 
journey. 

2.  How  is  the  word  "barbarous"  ex- 
plained ? 

3.  Have  you  read  the  latter  part  of 
Romans    1 1  ? 

4.  What  church  epistles  were  writ- 
ten from  Rome  by  Paul  ? 

5.  What  have  history  and  tradition 
to  say  concerning  the  subsequent  life 
of  this  great  apostle? 


EPISTLE  TO  THE  ROMANS 


INTKODUCTION  AND  THEME 
Chapter  1:  1-17 

It  is  not  known  how,  or  when,  the 
church  at  Rome  was  founded,  but 
probably  by  Jews  who  received  the 
Gospel  in  Jerusalem  on  the  day  of 
Pentecost  (Acts  2).  We  shall  see  later 
that  neither  Paul  nor  any  other  apostle 
had  as  yet  visited  that  metropolis,  al- 
though Paul  had  a  great  desire  to  do 
so ;  and  as  another  says,  it  was  natural 
that  "he  should  wish  to  announce  be- 
fore his  coming  the  distinctive  truths 
which  had  been  revealed  to  and 
through  him.  He  would  desire  the 
Christians  in  Rome  to  have  his  own 
statement  of  the  great  doctrines  of 
grace  so  assailed  everywhere  by  legal- 
istic (Judaizing)   teachers." 

He  was  now  in  Corinth  doubtless 
on  his  third  missionary  journey  (15: 
22-29),  and  Phoebe,  a  deaconess  of  the 
church  at  Cenchrea,  the  seaport  of 
Corinth,  was  about  to  visit  Rome 
(Rom.  16:1);  a  circumstance  of 
which  he  avails  himself  to  send  this 
letter. 

I.  It  opens,  as  is  usual  in  Paul's 
epistles,  with  a  greeting  or  salutation 
(vv.  1-7),  in  which  is  given  the  au- 
thor's name  and  spiritiual  relation  to 
Jesus  Christ,  his  official  designation 
and  the  object  of  it,  and  an  announce- 
ment of  the  church  or  persons  ad- 
dressed. It  is  Paul  who  writes,  and  he 
is  a  bond-servant  of  Jesus  Christ.  As 
such  he  has  been  made  a  messenger  of 
the  Gospel  of  God  (v.  i).  This  Gos- 
pel, which  means  "good  news"  or 
"glad-tidings,"  was  not  altogether 
new  because  it  had  been  promised 
through  the  Old  Testament  prophets 
(w.  2  cf.  Gal.  3  :  8).  It  concerned  the 
Son  of  God,  Jesus  Christ  our  Lord,  an 


account  of  Whose  Gracious  Person  and 
work  follows  (w.  3-s).  The  testimony 
of  this  Gospel  committed  to  Paul,  was 
world-wide  including  them  at  Rome 
(vv.  5-7). 

2.  The  salutation  is  followed  by  a 
thanksgiving  (vv.  8-12)  for  the  "faith" 
or  standing  in  grace  of  the  church  at 
Rome  (v.  8),  which  leads  to  an  ex- 
pression of  the  apostle's  longing  to 
visit  them  (v.  10)  ;  not  merely  for  so- 
cial reasons,  but  spiritual  benefit  (vv. 
II,  12).  It  is  here  we  learn  that  he 
had  not  visited  them  before,  and  that 
no  other  apostle  had  done  so,  for  if 
so,  the  "spiritual  gift"  (v.  11)  would 
doubtless  have  been  imparted ;  while 
on  the  other  hand  it  was  a  Pauline 
principle  not  to  build  on  another  man's 
foundation  (Rom.  15:20,  21;  2  Cor. 
10 :  14-16). 

3.  The  thanksgiving  is  followed  by 
a  statement  of  the  theme  of  the  epistle, 
for  it  is  more  than  a  personal  letter, 
a  treatise,  in  short,  on  the  great  sub- 
ject that  had  been  commited  to  Paul 
(vv.  13-17).  "Let"  (v.  13),  is  obso- 
lete English,  meaning  "hindered." 
"Barbarian"  (v.  14),  signifies  "for- 
eigner,"the  Latins  (Rome)  were  for- 
eigners to  the  Greeks.  "Unwise"  is  to 
be  taken  only  in  a  comparative  sense. 
The  Greeks  regarded  themselves  as  the 
"wise"  people  of  the  world,  cultivated 
in  human  philosophy,  while  all  others 
were  unwise  by  contrast.  That  which 
Paul  is  ready  to  preach  at  Rome  is 
the  "Gospel"  (v.  16),  called  as  we 
saw  in  verse  i,  "the  Gospel  of  God." 
The  words  "of  Christ,"  (v.  16),  are 
omitted  in  the  Revised  Version.  It  is 
the  "Gospel  of  God,"  i.  e.  "the  widest 
possible  designation  of  the  whole  body 
of  redemptive  truth."  This  might  be 
called  the  theme  of  the  epistle,  unless 


360 


EOMANS 


1:18-3:20 


we  prefer  to  take  that  which  is  the 
essence  of  the  Gospel  as  inferred  from 
a  later  verse,  "The  Gift  of  God's  Right- 
eousness." ' 

This  Gospel  "is  the  power  of  God 
unto  salvation  to  every  one  that  be- 
lieveth."  The  dynamic  He  uses  to  lift 
men  out  of  the  death  of  sin  into  the 
life  of  righteousness,  for  "salvation" 
means  just  that,  including,  as  another 
puts  it,  "the  ideas  of  deliverance, 
safety,  preservation,  healing  and  sound- 
ness." And  the  essence  of  its  power 
lies  in  this,  that  "therein  is  revealed  a 
righteousness  of  God  by  faith  unto 
faith"  (v.  17  R.  v.).  It  is  very  nec- 
essary to  understand  that  phrase  "a 
righteousness  of  God,"  which  is  the 
key  to  the  epistle,  and  does  not  mean 
the  righteousness  which  God  is  in  His 
own  nature,  but  a  righteousness  which 
He  gives  to  men  freely,  on  the  exer- 
cise of  their  faith  in  Christ.  To  quote 
Lange's  Commentary,  it  is  the  Tight- 
ness which  proceeds  from  God,  i.  e., 
the  right  relation  in  which  man  is 
placed  by  a  judicial  act  of  God."  Or 
to  quote  the  Scofield  Bible,  tlie  right- 
eousness is  "Christ  Himself,  Who 
fully  met  in  our  stead  and  behalf  every 
demand  of  the  law,  and  Who  is,  by 
the  act  of  God,  'made  unto  us  *  * 
*  *  ^righteousness'  (i  Cor.  i  :  30)." 
"As  it  is  written,  'He  that  is  righteous 
by  faith  shall  live'"  (Hab.  2:4, 
Lange). 

Questions. 

1.  By  whom  presumably,  was  the 
church  at  Rome  founded? 

2.  Why  may  Paul  have  wished  to 
write  this  letter? 

3.  What  gave  him  the  opportunity  to 
send  it? 

4.  Divide  this  lesson  into  three 
parts. 

5.  What  leads  us  to  think  Paul  had 
never  visited   Rome  ? 

6.  What  is  the  theme  of  the  epistle? 

7.  What  other  theme  is  preferred  by 
some  ? 

8.  What  ideas  does  the  word  "sal- 
vation" include? 

9.  Does  "righteousness  of  God" 
mean  what  God  is,  or  what  God  gives? 

10.  Give  the  definitions  of  that 
phrase  in  Lange  and  the  Scofield  Bible. 

MAN'S  LOST   CONDITION  BY 
NATURE 

Chapters  1 :  18-3 :  20 

We  saw  in  the  last  lesson  that  man 
if  he  would  be  saved  must  become 
righteous  before  God,  and  the  right- 
eousness which  alone  satisfies  Him  is 
that  which  He  Himself  supplies.  We 
now    learn    what    man's    condition    is 


which  makes  this  a  necessity.  In  other 
words  this  lesson,  constituting  the 
second  general  division  of  the  epistle, 
gives  us  (i),  a  Divine  declaration 
about  sin  (i  :  18-21)  ;  (2),  shows  it  to 
be  punitive  and  degenerative  in  its 
eifects  (vv.  22-23)  >  and  (3),  teaches 
the  universality  of  its  extent  (2 :  1-3 : 
20). 

1.  As  to  the  Divine  declaration  about 
sin,  we  perceive  that  not  only  is  there 
a  righteousness  from  God  revealed 
from  heaven,  but  "a  wrath  of  God"  as 
well.  The  first  gives  the  remedy,  the 
second  the  penalty  if  the  remedy  is  not 
applied.  "Who  hold  the  truth,"  might 
be  rendered  "who  hold  down  the 
truth."  That  is,  the  truth  of  God, 
whose  saving  power  might  be  known  to 
men,  is  held  down,  does  not  get  a 
chance  to  be  known,  because  of  man's 
unrighteousness  (v.  18).  This  truth 
might  be  known  by  the  facts  of  cre- 
ation. Not  that  the  Gospel  of  redemp- 
tion is  revealed  in  nature,  but  suffi- 
cient of  God  is  thus  revealed,  i.  e.,  His 
eternal  power  and  Godhead,  "to  have 
kept  men  true  to  Him  essentially,"  so 
that  they  are  without  excuse  (v.  20). 
This  is  seen  in  what  follows :  Man 
once  knew  God,  the  story  of  Eden 
shows  this ;  but  he  is  now  fallen  from 
God,  through  his  own  ingratitude  and 
conceited  reasonings.  The  fall  is 
moral,  rather  than  intellectual,  for  his 
"foolish  (senseless)  heart"  is  "dark- 
ened" (vv.  18-21). 

2.  Sin  at  once  becomes  punitive  and 
degenerative.  Observe  the  down-grade  : 
failure  to  glorify  God ;  ingratitude ; 
vain  reasonings ;  darkened  moral  na- 
ture ;  turned  into  fools :  worshipping 
natural  objects,  men,  birds,  beasts,  rep- 
tiles ;  given  over  to  uncleanness  in  the 
dishonoring  of  their  bodies  among 
themselves  (vv.  22-25  and  practically 
to  the  end  of  the  chapter).  In  passing, 
it  should  be  said  that  the  horrible  de- 
tails of  this  indictment  against  the  Gen- 
tile world  is  established  by  the 
"classics"  of  Greek  and  Latin  litera- 
ture, showing  that  these  things  were 
true  not  merely  of  the  low  and  igno- 
rant, but  the  high  and  cultured  of 
Paul's  day.  (See  Testimonium  Animae, 
or  Greek  and  Roman  before  Jesus 
Christ,  by  E.  G.  Sihler,  Ph.D.) 

3.  This  thoiight  is  now  elaborated, 
which  shows  the  philosophers  and 
tnoralizers  of  Greece  and  Rome  to  be 
no  better  than  the  others  (2:1-3). 
They  were  incapable  of  judging  others ; 
only  God  could  do  that.  Who  is  no  re- 
specter of  persons  (vv.  6-1 1).  His 
judgment  would  be  just  both  as  against 
the  Gentiles  and  Jews.  The  former 
had  not  the  revealed  law  as  did  the 
latter,  i.  e.,  they  did  not  have  the  Old 


3 :  21-5 :  11 


EOMANS 


361 


Testament  scriptures,  but  would  be 
judged  by  the  law  written  in  their 
hearts  (vv.   12-16). 

Special  attention  is  now  given  the 
Jews  because  they  had  the  Old  Testa- 
ment scriptures,  and  while  equally  sin- 
ful with  the  pagan  Gentiles,  were  yet 
trusting  in  their  knowledge  of  the  let- 
ter of  the  law  as  making  them  bet- 
ter than  they  (vv.  17-20).  The  answer 
assumed  in  the  case  of  each  question  in 
verses  21-23  is  affirmative,  as  is  proven 
by  the  concluding  verses  of  the  chapter. 

4.  Did  this  mean  then,  that  the  Jew 
had  no  advantage  whatever  over  the 
pagan  Gentile?  No,  for  the  reason  in 
c.  3:  I,  2.  It  was  an  advantage  for  the 
Jew  to  have  the  Scriptures  even 
though  some  did  not  believe  them  (vv. 
3,  4).  Verses  5-8  are  parenthetical, 
and  the  main  question  is  taken  up 
again  at  9.  The  Jews  are  morally  no 
better  as  a  class  than  the  pagans,  as 
proven  by  the  facts  of  history  just 
alluded  to  (vv.  21-24),  and  by  their 
own  Scriptures  (vv.  10-18  cf.  with  Ps. 
14:1-3,  53:1,  5:9,  10:7,  36:1). 
These  were  the  things  which  their  own 
"law"  said,  and  said  to  them  as  Jews, 
because  the  Gentiles  did  not  know  that 
law,  did  not  have  the  Old  Testament 
scriptures.  Therefore  the  "mouth,"  i. 
e.,  the  boasting  of  the  Jew  was  stopped 
as  well  as  that  of  the  Gentiles,  and 
"all  the  world."  Jew  and  Gentile,  was 
"guilty  before  God"  (v.  19).  This 
proved  that  as  the  result  of  the  works 
of  the  law  no  man  could  be  accounted 
righteous  before  God,  for  as  a  matter 
of  fact,  the  clearer  one  apprehended 
the  law  the  more  condemned  as  a  sin- 
ner he  became   (v.  20). 

Questions. 

1.  What  did  the  previous  lesson 
teach  us? 

2.  What  are  we  to  learn  from  this 
lesson? 

3.  Divide  this  lesson  into  three  gen- 
eral parts. 

4.  What  two  great  things  are  re- 
vealed from  heaven? 

5.  Why  are  men  without  excuse  for 
their  ignorance  of  God? 

6.  Name  some  of  the  steps  in  the 
downgrade  of  sin. 

7.  What  is  the  bearing  of  contem- 
poraneous literature  on  Paul's  indict- 
ment of  the  pagan  world? 

8.  By  what  two  lines  of  proof  are 
the  Jews  proven  as  guilty  as  the  Gen- 
tiles? 

9.  How  would   you   interpret   3  :  20  ? 


NATURE   AND   EFFECT   OF  THE 
GIFT    OF    EIGHTEOUSNESS 

Chapters  3 :  21-5 :  11 

1.  If  a  righteousness  were  not  ob- 
tainable by  the  works  of  the  law  as  we 
saw  in  our  last  lesson,  then  a  Jew 
especially,  might  well  ask  in  surprise 
how  it  were  obtainable  ?  To  which 
the  apostle  replies,  that  "now  apart 
from  the  law  a  righteousness  of  God  is 
manifested,"  (3:21  R.  V.),  i.  e.  a 
righteousness  which  may  become 
man's  without  the  keeping  of  the  law. 
This  righteousness  he  describes  as  (a) 
"witnessed  by  the  law  and  the  proph- 
ets," in  other  words,  taught  in  the  Old 
Testament  as  well  as  the  New  Testa- 
ment; (b),  obtained  through  faith  in 
Jesus  Christ  (v.  22)  ;  (c),  without 
respect  of  persons,  Jew  or  Gentile 
(vv.  22,  23)  ;  (d)  the  free  gift  of 
God's  grace  (v.  24)  ;  (e),  based  upon 
the  death  of  Jesus  Christ  (v.  25)  ; 
(f),  and  its  bestowment  declarative 
of  God's  righteous  character  (vv. 
25,  26).  "His  righteousness"  in  these 
last  two  verses  does  not  refer  as 
in  the  earlier  instances,  to  the  right- 
eousness He  gives,  but  the  righteous- 
ness He  is.  It  means  that  He  is  per- 
fectly consistent  with  His  own  law 
and  holiness  in  freely  justifying  a 
sinner  who  believes  on  Christ,  be- 
cause Christ  has  fully  met  every  de- 
mand of  the  law  on  his  behalf  (10:4). 
In  this  connection  "propitiation" 
should  be  understood  clearly.  It  does 
not  convey  the  idea  of  placating  an 
angry  God,  but  of  "doing  right  by  His 
holy  law  and  so  making  it  possilile  for 
Him  righteously  to  show  mtrcy" — 
Scofield  Bible.  Christ  so  honored  the 
law  by  enduring  its  righteous  sentence 
that  God  who  ever  foresaw  the  cross, 
is  vindicated  in  having  "passed  over" 
sins  from  Adam  to  Moses  (5:13), 
and  the  sins  of  Jewish  believers  under 
the  old  covenant,  and  in  justifying 
sinners  under  the  new  covenant. 

2.  To  appreciate  chapter  4  go  back 
to  the  phrase,  "witnessed  by  the  law 
and  the  prophets"  (3:22).  "The  Law 
of  the  Prophets"  was  one  of  the  names 
given  by  the  Jews  to  the  Old  Testa- 
ment. The  "Law"  meant  the  Penta- 
teuch or  the  first  five  books  of  Moses 
and  the  "Prophets"  the  remainder  of 
the  Old  Testament.  Paul  was  showing 
that  the  salvation  or  justification  by 
faith  he  preached  was  Old  Testament 
truth,  and  in  the  present _  chapter  he 
confirms  the  fact  by  the  instances  of 
David  and  Abraham.  The  illustration 
from  Abraham  is  found  in  the  "Law" 
and   that  from   David   in  the   "Proph- 


362 


ROMANS 


5 :  12-7 :  6 


ets."  Abraham's  case  is  first  treated 
(vv.  1-4),  and  then  David's  (vv.  5-8). 
To  Abraham  he  returns  at  verse  9, 
showing  in  what  follows  how  justifi- 
cation ■  is  entirely  distinct  from  ordi- 
nances. Verses  18-25  should  be  pon- 
dered because  of  their  simple  and  pic- 
turesque presentation  of  the  theme. 
Abraham  believed  God's  testimony 
about  Isaac  in  the  face  of  nature  to 
the  contrary,  and  this  faith  "was 
counted  to  him  for  righteousness"  (v. 
22).  We  have  only  to  believe  God's 
testimony  about  Jesus  Christ,  Whom 
Isaac  typified,  to  receive  the  same 
blessing  in  the  same  way.  Verse  2 
of  this  chapter  must  not  be  thought  to 
contradict  James  2 :  24,  because  these 
two  scriptures  are  but  two  aspects  of 
the  same  truth.  Paul  here  is  laying 
down  the  principle  which  James  is 
applying ;  or  to  put  it  better,  Paul  is 
speaking  of  that  which  justifies  man 
before  God,  and  James  of  that  which 
justifies  him  before  man.  The  former 
alludes  to  what  God  sees — faith,  and 
the  latter  to  that  which  man  sees — 
works.  The  one  has  in  mind  Gen.  15: 
6,  and  the  other  Gen.  22:1-19. — Sco- 
field  Bible. 

3.  There  are  three  great  results  of 
justifying  faith  as  indicated  in  chap- 
ter 5:1-11 — peace  with  God,  access 
unto  God,  and  rejoicing  before  God 
(vv.  I,  2).  The  rejoicing  is  in  three 
things,  hope  of  the  glory  of  God  (2). 
tribulations  (3),  God  Himself  (v.  11). 
The  rejoicing  in  tribulations  is  a 
theme  full  of  interest.  We  rejoice  be- 
cause the  tribulations  of  a  justified 
man  work  "patience,"  the  patience 
"experience,"  and  the  experience 
"hope,"  that  "maketh  not  ashamed" 
(vv.  3-5).  The  "experience"  in  this 
case  is  experience  of  the  love  of  God 
Who  comforts  us  in  our  tribulation, 
sanctifies  it  to  us  and  delivers  us 
from  it.  This  experience  assures  us 
of  His  love  for  us,  the  Holy  Ghost 
thus  'sheds  it  abroad  in  our  hearts,' 
and  in  consequence  of  that  assurance 
our  hope  of  beholding  and  partaking 
of  His  glory  grows  the  brighter.  We 
know  that  we  shall  not  be  ashamed  of, 
or  confounded  in  regard  to  the  fulfil- 
ment of  that  hope.  Verses  6-10,  im- 
portant as  they  are  and  full  of  the 
riches  of  Christ,  are  in  a  sense  paren- 
thetical to  the  main  line  of  teaching 
in  this  section.  Bishop  Moule  sug- 
gests a  rendering  of  verse  10  of  great 
beauty — "We  shall  be  kept  in  His  life." 

Questions. 

1.  What  is  meant  by  righteousness 
"apart  from  the  law"  ? 

2.  What  is  meant  by  "witnessed  by 
the  law  and  the  prophets"  ? 


3.  How  do  you  distinguish  the 
"righteousness  of  God"  (vv.  25,  26), 
from  the  same  phrase  as  used  earlier? 

4.  How  do  you  understand  "propiti- 
ation"? 

5.  What  part  of  chapter  3  is  illus- 
trated by  chapter  4? 

6.  What  is  the  meaning  of  "The 
Law  and  the   Prophets"? 

7.  Why  is  the  phrase  used  in  this 
case? 

8.  What  is  the  substance  of  chapter 

4?  ... 

9.  How  does  Abraham's  justification 

illustrate   ours  ? 

10.  Harmonize    4:2    with    James    2: 

11.  Name  the  three  results  of  justify- 
ing faith. 

12.  Name  the  three  causes  of  re- 
joicing. 

MAN  IN  EELATION  TO  THE 
FIRST  ADAM  AND  THE  SEC- 
OND ADAM 

Chapters  5:  12-7:  6 

1.  "Wherefore"  leads  back  to  chap- 
ter 3,  where  the  apostle  is  referring  to 
the  sinful  condition  of  all  men.  It 
was  by  one  man  that  sin  entered  the 
world  bringing  physical  death  as  a 
penalty,  and  that  all  have  sinned  is 
proven  by  the  fact  that  all  have  paid 
that  penalty  (v.  12).  To  be  sure  the 
law  was  not  given  to  Moses  till  Sinai, 
but  as  "death  reigned  from  Adam  to 
Moses,"  it  is  evident  that  there  was  a 
transgression  of  another  law  than  that 
written  on  stone,  for  "sin  is  not  im- 
puted when  there  is  no  law"  (v.  13). 
For  the  nature  of  this  other  law  com- 
pare again  2:15. 

2.  But  as  sin  came  through  the  first 
Adam,  so  the  gift  of  righteousness  came 
through  the  second  Adam.  It  was  just 
one  offence  that  brought  the  condem- 
nation, but  the  gift  of  righteousness 
covers  "many  offences"  (vv.  16,  19). 
It  was  the  giving  of  the  law  at  Sinai 
that  revealed  how  many  these  offences 
were  (v.  20)  for  "by  the  law  is  the 
knowledge  of  sin"  (3  :  20).  Never- 
theless, though  sin  was  thus  seen  to 
abound,  yet  "grace  did  much  more 
abound"  (v.  20).  "Sin"  as  used  here 
is  different  from  "sins,"  the  former 
referring  to  our  fallen  nature,  and  the 
latter  to  manifestations  of  that  nature. 

3.  What  Paul  had  said  about  grace 
abounding  where  sin  abounded,  might 
lead  an  uninstructed  mind  to  infer  that 
it  put  a  premium  on  sin.  Or  in  other 
words,  if  man  were  justified  by  faith 
only,  what  provision  was  made  for  a 
change  of  character?  How  did  sal- 
vation by  grace  affect  one's  experience 


7:7-8 


ROMANS 


363 


as  well  as  his  standing  before  God? 
Chapters  6  to  8  work  out  this  thought 
as  follows :        .  .      . 

(a)  The  believer  is  identified  with 
Christ  in  His  death  and  resurrection 
(6:i-io).  The  baptism  into  Jesus 
Christ  (verse  3),  is  the  pentecostal  ex- 
perience which  becomes  the  birthright 
of  every  believer  the  moment  he  be- 
lieves. He  is  then  baptized  by  the  Holy 
Spirit  into  the  body  of  which  Christ 
is  the  Head  (i  Cor.  12  :  13)  ;  and  being 
so  baptized  he  is  considered  as  one  with 
Christ  as  any  member  of  a  human  body 
is  one  with  the  head  of  that  body.  This 
means  of  course,  that  he  is  regarded 
in  God's  sight  as  having  died  when 
Christ  died — he  was  "baptized  into  His 
death."  The  sequel  however,  must  be 
equally  true,  and  he  is  regarded  as 
having  risen  from  the  dead  when  Christ 
rose.  Hence  he  is  now  in  a  legal  or 
judicial  sense  walking  before  God  "in 
newness  of  life."  Being  dead  he  "is 
freed  from  sin"  (v.  7),  i.  e.,  having 
legally  died  in  Christ  when  Christ  died 
just  as  every  member  of  a  body  dies 
when  its  head  dies,  he  has  paid  the 
penalty  of  his  sin  in  Christ,  and  hav- 
ing now  arisen  in  Christ  after  the  pay- 
ment of  that  penalty,  "death  hath  no 
more  dominion  over  him"  (v.  9),  he 
has  not  again  to  pay  the  penalty  of  sin. 

(b)  It  is  now  his  duty  to  reckon  this 
to  be  true,  and  no  longer  to  allow  sin 
to  reign  in  his  "mortal  body"  (v.  11). 
The  way  to  accomplish  this  is  not  by 
efforts  and  resolutions  on  his  part,  but 
by  yielding  his  new  life  unto  God.  He 
yields  his  new  life  by  yielding  the  mem- 
bers of  his  body  unto  God — his  eyes, 
ears,  tongue,  hands,  feet,  brain,  etc. 
(v.  13)- 

(c)  The  result  will  be  his  deliverance 
from  the  dominion  of  sin — God  will  see 
to  it  (v.  14).  The  old  relation  of  the 
man  to  the  law  of  sin,  and  his  new 
relation  to  Christ  are  illustrated  by  the 
effect  of  death  upon  servitude  (vv.  16- 
23).  _  The  old  servitude  was  rendered 
to  sin  the  end  of  which  was  death. 
But  death  in  another  form,  i.  e.,  cruci- 
fixion with  Christ,  has  now  intervened 
to  free  the  servant  from  sin,  and  en- 
able him  to  become  the  servant  of  God, 
with  "fruit  unto  holiness  and  the  end 
everlasting  life"  (v.  22).  The  relation- 
ship is  next  illustrated  by  marriage  (7  : 
1-6).  Death  dissolves  the  marriage  re- 
lationship, and  as  natural  death  frees 
a  wife  from  the  law  of  her  husband, 
so  crucifixion  with  Christ  sets  the  be- 
liever free  from  the  law,  or  rather  its 
penalty  _  resting  upon  him  on  account 
of  his  sin. 

"Newness  of  spirit"  and  "oldness  of 
the  letter"  (v.  6)  are  expressions  re- 
quiring a  word  of  comment  as  we  meet 


with  them  again  in  another  epistle. 
By  the  "letter"  is  meant  the  Mosaic 
law,  and  by  the  "spirit"  the  powers  and 
relationships  of  the  new  life  in  Christ 
Jesus  (cf.  2  Cor.  3  :  6). 

Questions. 

I.  What  is  the  significance  of 
"wherefore"  at  the  beginning  of  this 
lesson  ? 

_  2.  How  is  it  proven  that  all  men  have 
sinned  ? 

3.  Did   you   cf.   2:17? 

4.  What  is  the  distinction  between 
"sin"  and  "sins"? 

5.  What  thought  is  it  that  chapters 
6-8  are  working  out? 

6.  What  is  the  meaning  of  "baptized 
into  Jesus  Christ?" 

7.  How  niay  the  dethronement  of  sin 
be  accomplished  in  a  believer? 

8.  What  two  illustrations  of  this 
truth  are  employed  in  this  lesson? 

9.  Describe  "oldness  of  letter"  and 
"newness  of  spirit." 

VICTORY  AND  SECURITY 

Chapters   7:  7-8 

That  part  of  chapter  7  on  which  we 
now  enter  is  biographical,  giving  Paul's 
experience  at  a  period  when,  though, 
regenerated,  he  was  still  living  under 
the  law  and  in  ignorance  of  the  de- 
liverance to  be  had  in  Christ.  It  is  a 
revelation  that  the  believer  possesses 
two  natures — that  of  the  first  Adam 
received  at  his  physical  birth,  and  that 
of  the  second  Adam  received  in  re- 
generation by  the  Holy  Spirit  through 
faith.  The  man  here  described  has 
been  baptized  into  Jesus  Christ,  is  ju- 
dicially free  from  the  law,  and  is 
walking  in  newness  of  life,  and  yet  sin 
reigns  more  or  less  in  his  mortal  body. 
How  is  he  to  be  delivered  from  it?  In 
chapter  6  Paul  taught  that  it  was  by 
yielding  oneself  to  God,  as  the  result 
of  which  sin  would  not  have  dominion 
oyer  him.  In  chapter  7  he  shows  in 
his  own  person  the  need  of  doing  this, 
while  in  chapter  8  he  describes  the 
Divine  process  by  which  the  change 
from  defeat  to  victory  is  thus  pro- 
duced. 

I.  He  makes  clear  that  the  Chris- 
tian believer  is  not  made  holy  by  the 
law  (7 :  7-14).  There  was  a  time  when, 
as  a  Jew,  he  thought  he  had  kept  the 
law  (Phil.  3:6),  but  now  as  a  regen- 
erated Christian  he  had  come  to  see  the 
law  in  a  new  light,  i.  e.,  as  spiritual, 
and  that  which  was  not  sin  theretofore 
now  became  so._  Then  he  had  thought 
himself  "alive"  in  a  spiritual  sense,  but 
now  he  perceived  that  he  was  really 
dead. 


364 


ROMANS 


Chs.  9-11 


2.  He  shows  the  conflict  of  the  two 
natures  under  the  law  (vv.  15-25).  He 
spoke  of  himself  as  "carnal"  (v.  14), 
by  which  he  meant  that,  as  a  believer, 
he  was  still  more  or  less  under  the 
power  of  his  fallen  nature,  i.  e.,  he  did 
things  that  were  wrong  and  yet  it  was 
not  the  new  Paul  that  was  doing  them 
but  the  old  Paul,  "sin  that  dwelleth  in 
me"  (vv.  17,  20).  This  "sin,"  this  "old 
inan"  was  like  a  dead  body  lashed  to 
his  back,  was  there  no  deliverance  from 
it?  He  thanked  God  that  there  was 
such  deliverance  through  Jesus  Christ. 

3.  This  deliverance  he  now  reveals 
(8:1-27).  (a)  It  is  through  the  Holy 
Spirit  dwelling  in  the  believer  who  sets 
him  "free  from  the  law  of  sin  and 
death"  (vv.  2-4).  In  his  fallen  state 
he  was  subject  to  a  bias  or  tendency 
towards  sin,  the  outcome  of  which  was 
death.  But  now  as  a  regenerated  man 
that  bias  or  tendency  is  broken,  (b) 
The  Holy  Spirit  also  gives  him  a  spiri- 
tual mind  to  desire  this  new  freedom 
(vv.  5-10).  (c)  And  the  spiritual  power 
to  exercise  the  desire  (vv,  11-13).  (d) 
And  the  spiritual  motive  to  lay  hold  of 
the  power  (vv.  14-25).  (e)  And  the 
spiritual  wisdom  to  appreciate  the 
motive  (vv.  26,  zy).  The  spiritual 
motive  to  lay  hold  of  the  power  of  the 
Holy  Spirit  for  a  life  of  victory,  is 
that  of  our  relationship  to  God  as  His 
children,  which  implies  joint  heirship 
with  Christ.  This  heirship  is  so  glori- 
ous in  its  full  manifestation  that  the 
whole  creation  is  groaning  for  it,  be- 
cause it  means  its  deliverance  from 
bondage. 

4.  The  practical  conclusion  to  be 
drawn  from  all  this  on  the  part  of  the 
believer  is  stated  in  verse  28, — a  con- 
clusion which  reaches  into  the  glorified 
state  (vv.  29,  30).  The  man  Whom 
God  has  called  in  Christ  to  be  his,  is 
already  considered  "glorified,"  so  cer- 
tain is  that  event  to  follow  in  his  ex- 
perience. No  wonder  that  the  chal- 
lenges of  verses  31-35  should  follow. 
Read  them  in  the  Revised  Version. 

Questions. 

1.  How  is  the  latter  half  of  chapter 
7  described  ? 

2.  Of  what  is  it  a  revelation? 

5.  What  does  chapter  8  describe? 

4.  What  does  7:7-14  make  clear,  and 
how? 

5.  What  is  shown  in  chapter  7:15- 
25,  and  how? 

6.  By  whom  is  deliverance  from  the 
power  of  sin  wrought  in  the  believer? 

7.  Name  the  five-fold  process  by 
which  this  is  done. 

8.  What  is  the  spiritual  motive  for  a 
life  of  victory? 


9.  Quote  the  practical  conclusion  of 
8:28. 

10.  How  far  does  this  extend  in  its 
application  ? 

PAEENTHESIS   CONCERNINa 

ISRAEL 

Chapters  9-11 

These  chapters  carry  us  back  to  the 
third  where  Paul  proved  the  lost  con- 
dition of  the  Jew  as  well  as  the  Gentile. 
But  if  this  were  so  it  might  be  charged 
that  the  Old  Testament  promises  to 
Israel  had  failed,  which  he  now  shows 
is  not  the  case.  His  line  of  argument 
is  threefold  :  first,  some  of  Israel  were 
already  saved  (c.  9)  ;  secondly,  all  of 
Israel  might  be  saved  but  for  unbelief 
(c.  10)  ;  thirdly,  all  of  Israel  would  be 
saved  ultimately  (c.  11). 

1.  Chapter  9  might  be  divided  thus: 
(a)  The  apostle's  solicitude  for  Israel 
(vv.  1-5),  whose  seven-fold  privilege 
he  names.  There  is  a  difficulty  of  in- 
terpretation in  verse  3,  which  might  be 
helped  by  a  slight  variation  in  the 
translation,  which  some  have  rendered : 
"I  have  great  heaviness  *  *  *  for  my 
brethren  (for  I  myself  were  wishing  to 
be  accursed  from  Christ)."  The 
thought  may  be  that  he  is  expressing 
sympathy  with  them  in  their  spiritual 
darkness,  because  he  was  once  in  a 
like  case,  (b)  The  fact  that  some  of 
Israel  were  saved  (vv.  6-13).  The 
Word  of  God  had  taken  some  effect  for 
there  were  Israelites  who  had  believed, 
and  were  now  counted  not  only  as 
Abraham's  natural  posterity  but  his 
spiritual  children.  This  principle  of 
selection  was  illustrated  in  the  choice 
of  Jacob  over  Esau.  "Hated"  (v.  13), 
must  not  be  understood  of  arbitrary 
wrath,  but  only  as  expressing  choice, 
(c)  The  sovereignty  of  God  in  such  a 
choice  is  defended  (vv.  14-24),  for  His 
mercy  is  under  His  sovereign  will.  The 
reference  to  Pharaoh  must  not  be  un- 
derstood of  arbitrary  action  on  God's 
part,  but  as  involving  the  free  choice 
of  the  wicked  monarch.  God  did  not 
put  forth  effort  to  change  that  choice, 
so  that  the  hardening  of  his  heart  was 
the  penal  consequence  of  his  folly,  (d) 
The  Old  Testament  predicted  the  rejec- 
tion of  Israel  and  the  calling  of  the 
Gentiles  (vv.  25-33).  (Cf.  Hos.  i  :  10, 
2  :  23  ;    Isa.  10  :  22,  23,  etc.) 

2.  The  whole  of  chapter  10  shows 
that  the  rejection  of  Judah  is  due  to 
their  unbelief,  i.  e.,  to  their  desire  to 
work  out  under  the  law  a  character  or 
righteousness  which  would  satisfy  God, 
instead  of  accepting  a  righteousness 
from  Him  by  faith  (vv.  3,  4  cf.  with 
V.  10). 


Chs.  12-16 


EOMANS 


365 


3.  Chapter  11  shows  that  the  setting 
aside  of  the  nation  has  not  been  per- 
petual. In  the  first  place,  there  was  a 
remnant  of  the  faithful  even  at  the 
present  time,  of  whom  the  apostle  was 
one  (vv.  1-6).  Indeed,  there  always 
had  been  such  a  remnant.  There  was 
one  in  Elijah's  day  (cf.  vv.  2-y  with  i 
Kings  19:18).  There  was  one  in 
Isaiah's  day  (Isa.  i  :  9).  During  the 
captivity  there  was  such  a  remnant, 
and  at  the  end  of  the  70  years  a  rem- 
nant returned  to  the  land.  Look  at 
Luke  2  :  38  for  one  at  the  period  of  the 
first  advent  of  Christ.  There  are  be- 
lieving Jews  in  our  day  who  constitute 
such  a  class,  and  we  have  seen  in  our 
Old  Testament  studies  that  the  prophe- 
cies focus  on  the  deliverance  of  the 
remnant  during  the  tribulation  (Rev. 
7:3-8).  It  is  of  the  hopes  and  fears 
of  this  last-named  that  the  Millennial 
psalms   treat. 

In  the  second  place  this  chapter  in- 
dicates that  the  national  blindness  of 
the  Jews  had  been  foretold  (vv.  7-10). 
But  in  the  providence  of  God  it  gave 
an  opportunity  to  the  Gentiles  (w.  11, 
12),  which  the  latter  are  warned  to 
profit  by  (vv.  13-22).  Throughout  this 
warning  there  are  several  intimations 
of  the  restoration  of  Israel  as  a  nation 
(vv.  12,  15,  16).  This  is  what  is  meant 
by  "their  fulness,"  "the  receiving  of 
them,"  etc.  The  "first-fruit"  and  the 
"root"  are  Abraham,  and  the  "lump" 
and  the  "branches"  the  offspring  that 
came   from    him. 

Finally,  it  is  definitely  stated  that 
the  nation  shall  be  restored  (vv.  23- 
36),  by  which  is  meant  the  faithful 
remnant  at  the  end  of  the  age.  The 
"fulness  of  the  Gentiles"  (v.  25)  means 
the  completion  of  God's  purpose  in 
them  at  that  time,  i.  e.,  the  whole  body 
of  Christ,  the  Church,  will  have  been 
called  out  from  among  them,  and 
caught  up  to  meet  Him  in  the  air  (i 
Thess.  4:13-18).  Observe  the  refer- 
ence to  Christ's  second  coming  in  verse 
26,  and  to  the  fulfilment  of  God's  or- 
iginal promise  to  Abraham  in  verse  29. 
"Without  repentance"  means  without  a 
change  of  mind  on  His  part. 

Questions. 

1.  To  what  past  of  the  epistle  does 
this  lesson  carry  us  back? 

2.  What  possible  charge  is  it  intend- 
ed to  refute? 

3.  Give  the  refutation  in  outline. 

4.  Name  the  seven  great  privileges 
of  Israel. 

5.  How  is  9:3  sometimes  rendered? 

6.  How  is  the  hardening  of  Pharaoh's 
heart  to  be  explained? 

7.  What  explains  the  rejection  of 
Israel  as  a  nation  ? 


8.  Trace  the  history  of  the  remnant 
of  Israel  in  the  Bible. 

9.  What  is  the  meaning  of  the  "ful- 
ness of  the  Gentiles"  ? 

PEACTICAL   APPLICATION 

Chapters  12-16 

I.  In  the  sixth  chapter  Paul  revealed 
the  secret  of  experimental  sanctification 
as  the  yielding  of  one's  self  unto  God, 
in  which  case  sin  would  not  have  do- 
minion over  one,  while  in  the  8th  he 
showed  the  Divine  process  of  that  sanc- 
tification as  the  work  of  the  Holy  Spirit 
in  the  believer.  Having  now  finished 
the  doctrinal  part  of  his  epistle,  he 
returns  to  what  he  then  said  (c.  6), 
and  exhorts  to  that  yielding  on  the 
ground  of  the  "mercies  of  God"  of 
which  he  had  been  speaking  throughout 
(12  :  I,  _  2).  The  presenting  of  our 
bodies  is  the  same  as  the  yielding  of 
our  members  in  chapter  6.  This  ex- 
hortation is  followed  by  a  promise  that 
we  shall  not  be  "conformed  to  this 
world,"  but  be  "tranformed  by  the  re- 
newing of  your  mind."  In  other  words 
the  Holy  Spirit  will  do  His  work  in  us 
as  the  result  of  which  we  shall  ex- 
perience, i.  e.,  do,  the  "good,  acceptable 
and  perfect  will  of  God." 

2.  The  verses,  and  indeed  the  chap- 
ters that  follow  to  the  end  of  the 
epistle,  indicate  the  ways  in  which  this 
will  should  be  done:  (i)  In  the  ex- 
ercise of  spiritual  gifts  as  members  of 
the_  body  of  Christ  (vv.  3-8)  ;  in  our 
social  duties  as  Christian  brethren  (vv. 
9-16) ;  (3)  in  our  general  conduct 
towards  the  world  (vv.  17-21);  (4)  in 
our  subjection  to  human  governments 
(13:1-14);  and  (5)  in  our  ecclesiasti- 
cal relations  concerning  doubtful  things 
(14:  1-15:  13). 

3.  This  last  will  repay  further  ex- 
position. "Him  that  is  weak  in  the 
faith,"  is  the  Christian  brother  with 
scruples  on  matters  of  Christian  prac- 
tice, such  as  the  eating  of  meats  and 
the  observance  of  fast  days  (14:1-9). 
He  is  not  to  be  denied  fellowship  on 
that  ground,  since  he  is  thus  walking 
out  of  regard  to  God's  honor.  On  the 
other  hand,  he  is  not  to  judge  the 
brother  who  does  not  see  the  particular 
matter  just  as  he  does.  The  whole 
question  of  judging  or  criticising  one 
another  then  comes  under  review  (vv. 
lo-ii),  after  which  the  apostle  turns  to 
the  consideration  of  the  "strong" 
brother  who  does  not  possess  these 
scruples.  He  has  a  right  to  his  Chris- 
tian liberty  in  the  premises,  but  he 
should  not  press  it  to  the  point  of 
"stumbling"  his  weaker  brother  (vv.  13- 
18),  but  seek  peace  (vv.  19-21).  If  he 
has  the  "faith"  to  believe  that  he  is  at 


366 


ROMANS!  CORINTH.     Rom.  16-1  Cor.  4 


liberty  as  a  Christian  to  do  thus  and 
so,  let  that  be  a  matter  between  him 
and  God,  but  let  him  be  careful  lest 
in  openly  exercising  that  faith  or  Chris- 
tian privilege  he  does  not  bring  him- 
self under  self-judgment  (v.  22).  If  he 
has  a  doubt  about  his  liberty  in  the 
premises,  he  had  better  not  "eat,"  as 
that  will  thus  condemn  him.  To  insist 
on  his  liberty  when  he  is  in  doubt  about 
it  is  "sin."  The  better  plan  is  to  fol- 
low Christ's  example  (15:1-4),  which 
is  the  apostle's  prayer  for  them  (vv. 
5-7).  CThe  difficulty  as  to  the  strong 
and  the  weak  had  probably  arisen  be- 
tween the  Jews  and  Gentiles,  which 
may  explain  the  remaining  verses  of 
this  section  (vv.  8-13)]. 

4.  The  epistle   concludes  as  follows : 

(a)  A  reference  to  the  apostle's  special 
ministry    to    the    Gentiles    (15  :  14-21)  ; 

(b)  another  expression  of  his  desire 
and  purpose  to  visit  Rome  (vv.  23-33)  ; 

(c)  individual  remembrances,  in  which 
it  is  interesting  to  observe  the  refer- 
ences to  Paul's  personal  acquaintances 
and  relatives  (16:1-16);  (d)  a  warn- 
ing and  exhortation  (vv.  17-20)  ;  (e) 
friendly  greetings,  a  benediction  and  an 
ascription  of    praise    to    God    (vv.   21- 

27). 

In  this  last,  Paul  incidentally  men- 
tions "my  Gospel,"  and  also  "the  mys- 
tery which  was  kept  secret  since  the 
world  began,  but  now  is  made  mani- 
fest"   (vv.    25,    a6)r     Just    what    this 


"mystery"  is  as  distinguished  from  the 
"Gospel,"  will  appear  more  particularly 
in  the  epistles  to  the  churches  at 
Ephesus  and  Colosse,  although  chapter 
6  of  this  epistle  gave  us  an  introduc- 
tion to  it  in  the  believers  identification 
with  Christ.  The  full  truth  of  the 
mystery  is  found  in  a  right  conception 
of  the  church  of  Christ  as  distinguished 
from  the  kingdom  of  Israel,  and  the 
union  of  Jew  and  Gentile  believers  in 
this  age  in  that  mystical  body  of  which 
Christ   is   the   Head. 

Questions. 

1.  To  what  chapter,  and  what 
thought  in  that  chapter,  are  we  carried 
back  by  the  beginning  of  this  lesson? 

2.  What  is  the  promise  attached  to 
the  yielding  of  our  bodies  to   God? 

3.  What  will  be  the  result  of  the 
renewing  of  our  minds? 

4.  In  what  ways  is  our  doing  of  the 
will  of  God  to  be  shown? 

5.  Who  is  meant  by  "Him  that  is 
weak  in  the  faith"? 

6.  Why  should  he  not  be  denied 
Christian    fellowship? 

7.  What  is  the  Christian  obligation 
of  the  "weak"  brother? 

8.  What  is  the  caution  given  to  the 
strong    brother? 

9.  Give  an  outline  of  the  conclusion 
of  this  epistle. 

10.  What  is  the  explanation  of  the 
"mystery"  here  named  ? 


FIRST  CORINTHIANS 


THE  CAUSE  AND  CUEE  OF  PAC- 
TIONAL DISPUTES 
Chapters  1-4: 

This  epistle  was  written  by  Paul 
probably  during  the  latter  part  of  his 
long  visit  to  Ephesus,  and  it  will  add 
interest  to  its  study  to  re-read  Acts, 
chapters  18-20,  which  speak  of  his  visit 
to  both  cities,  Ephesus  and  Corinth. 
The  occasion  for  its  writing  as  given  in 
chapters  i  :  11  and  7:1,  was  a  visit  to 
Paul  of  members  "of  the  house  of 
Chloe,"  who  brought  a  written  com- 
munication to  him  as  well  as  verbal 
reports  of  conditions  in  the  Church. 
These  conditions  were  not  good,  as  in- 
dicated in  their  party  divisions  (cc. 
1-4),  their  tolerance  of  gross  immor- 
ality (cc.  5-6),  their  erroneous  views 
in  regard  to  marriage  (c.  7),  their 
abuse  of  Christian  liberty  (cc.  8-10), 
their  disorderly  conduct  in  the  assem- 
blies of  worship   (cc.  11-14)   and  their 


false  teaching  touching  the  resurrection 
of  the  dead. 

Indeed,  as  one  carefully  reads  the 
epistle  he  wonders  how  such  people 
could  be  Christians  at  all,  until  he  re- 
calls the  distinction,  made  clear  in  the 
New  Testament,  between  the  believer's 
legal  standing  before  God  in  Christ,  and 
his  actual  walk  or  experience  in  it.  As 
we  saw  in  Romans,  the  moment  one 
believes  on  Christ,  he  becomes  justified 
from  all  sin,  i.  e.,  the  condemnatory 
guilt  of  it  is  removed,  he  receives  a 
righteousness  from  God  which  perfect- 
ly satisfies  God,  and  he  is  adopted  into 
the  Divine  family.  But  now  the  work 
of  grace  begins  in  Him  by  the  Holy 
Spirit,  in  distinction  from  the  work  of 
grace  wrought  for  him  by  Christ  on 
the  cross,  and  in  the  measure  in  which 
he  comes  to  know  the  will  of  God 
through  His  Word,  and  yields  himself 
thereto,  he  becomes  more  and  more 
conformed    to    the    image    of    Christ. 


I  CORINTHIANS 


367 


These  Corinthians  may  have  been  in 
Christ,  but  they  were  walking  incon- 
sistently, and  the  purpose  of  this  epistle 
is  to  set  them  right,  and  to  set  us  right 
through  them. 

1.  After  the  salutation  (1:1-3)  and 
the  thanksgiving  on  their  behalf  (yv. 
4-9),  the  apostle  enters  into  the  diffi- 
culty of  their  party  divisions.  Some 
were  "Paulinians,"  some  "Apollonians," 
some  "Cephasites,"  and  some,  perhaps 
the  most  contentious  of  all,  "Christites." 
Paul  was  innocent  of  fomenting  these 
discords  (vv.  14-17),  and  so  doubtless 
had  been  Apollos  and  Cephas,  but  the 
root  of  the  matter  lay  in  the  false  in- 
tellectualism  of  the  Corinthians.  They 
were  Greeks  for  the  most  part,  and  the 
Greeks  gloried  in  human  philosophy 
and  worldly  wisdom,  the  application  of 
whose  principles  to  the  teaching  of 
Christianity  had  made  all  the  trouble. 

2.  In  meeting  the  situation,  Paul 
shows  in  three  ways  that  the  Gospel  is 
not  human  wisdom  (1:18-3:4):  (a) 
by  the  mystery  of  the  cross,  which  "is 
to  them  that  perish  foolishness,  but 
unto  us  which  are  saved,  the  power  of 
God."  "The  wisdom  of  the  wise"  had 
been  unable  to  save  men  in  the  past, 
but  the  preaching  of  the  cross  had  ef- 
fectually accomplished  it  (vv.  18-25)  J 
(b)  by  the  elements  composing  the 
Church,  which  were  not  for  the  most 
part  the  worldly-wise  and  great,  but  the 
opposite.  God  had  made  Christ  to  be 
unto  them  wisdom  however,  in  the  sense 
that  He  had  become  their  righteousness, 
and  sanctification  and  redemption  (vv. 
26-31)  ;  (c)  by  the  apostle's  own  ex- 
ample, who  had  not  appealed  to  their 
intellectualism,  but  had  simply  preached 
Christ  crucified  (2:1-5).  This  last 
point  must  be  guarded  though,  as  there 
was  danger  of  men  esteeming  the  gos- 
pel to  be  destitute  of  wisdom  of  any 
kind  ;  (d)  it  is  therefore  shown  to  be 
the  wisdom  of  God  (v.  7)  ;  which  only 
the  Spirit  of  God  could  reveal  to  men 
(vv.  8-1 1),  but  which  had  been  re- 
vealed to  Paul,  and  was  being  revealed 
through  him  to  others  (vv.  12,  13). 
Only  the  spiritually-enlightened  how- 
ever, were  capable  of  receiving  it  (2 : 
13-3:4)- 

In  the  verses  last  indicated,  Paul 
speaks  of  three  classes  of  men,  the 
"natural,"  the  "spiritual"  and  the  "car- 
nal." The  first  is  man  considered  as 
fallen  and  unsaved ;  the  second,  as 
he  who  is  saved  and,  being  filled  with 
the  Spirit,  is  walking  in  fellowship 
with  God  ;  the  third  is  saved,  but  still 
walking  "after  the  flesh,"  a  "babe"  in 
Christ. 

3.  But  the  Corinthians  had  not  only 
a  false  view  of  the  Gospel,  confounding 


it  with  human  wisdom,  but  also  a  false 
view  of  their  Christian  teachers  which 
had  contributed  to  their  divisions.  Paul 
deals  with  this  beginning  at  3  :  5-4  :  2  : 
(a)  Christian  teachers  are  simply  min- 
isters (3:  5-1 1 ),  whose  reward  depends 
on  their  faithfulness  (vv.  12-15)  J  (b) 
the  Church  should  not  glory  in  them, 
for  out  of  Christ  their  wisdom  is  fool- 
ishness, and  in  Christ,  they  are  all 
alike  the  possession  of  the  whole 
Church  (3:16-4:2).  In  connection 
with  the  reference  to  rewards  (3  :  14, 
15),  remember  that  the  subject  applies 
only  to  those  who  are  already  saved 
by  grace,  and  it  is  grace  to  which  any 
saved  soul  is  indebted  for  reward. 

4,  These  divisions  somehow  involved 
a  question  of  Paul's  apostolic  authority, 
and  to  its  defence  he  applies  himself  to 
the  end  of  the  lesson :  (a)  all  human 
estimates  of  men  are  inadequate,  and 
for  a  just  judgment  we  must  await  the 
Lord's  second  coming  (4:3-5).  An- 
other calls  attention  here  to  the  inter- 
esting point  that  four  standards  of  judg- 
ment are  referred  to,  those  of  our 
friends,  the  world,  ourselves,  and  the 
Lord.  Our  own  judgment  is  not  to  be 
depended  upon  absolutely,  any  more 
than  that  of  other  people ;  (b)  the 
question  of  his  authority  had  arisen 
out  of  the  vanity  of  their  hearts  (vv. 
6-8).  They  were  "puffed-up"  and  vain- 
glorious now  that  he  was  absent  from 
them,  and  having  begun  to  apply  their 
worldly  wisdom  to  the  Gospel,  they 
felt  that  they  could  get  along  without 
him,  and  boasted  of  it.  They  felt  them- 
selves to  be  "full"  and  "rich,"  and 
reigning  "as  kings"  without  him.  There 
is  irony,  and  yet  an  earnest  longing  in 
the  words,  "I  would  to  God  ye  did 
reign,  that  we  also  might  reign  with 
you,"  his  allusion  being  to  the  second 
coming  of  Christ ;  (c)  the  apostles, 
himself  doubtless  being  chiefly  in  mind, 
were  objects  of  contempt  and  suff^ering 
to  the  world  both  of  angels  and  of  men 
(w,  9-13) — a  testimony  that  other  in- 
telligences than  ourselves,  both  good 
and  evil  doubtless,  are  interesting  in 
the  working  out  of  God's  purpose  of 
redemption  through  His  church ;  (d) 
His  motive  in  thus  writing  was  to  warn 
them  as  his  children  in  Christ,  for 
which  reason  he  was  soon  to  send  Tim- 
othy to  them,  and  would  ultimately  vis- 
it them  himself  again.  Upon  their  re- 
ception of  this  admonition  would  de- 
pend whether  he  would  come  to  them 
"with  a  rod,  or  in  love  and  the  spirit  of 
meekness." 

Questions. 

1.  What  is  the  theme  of  this  lesson? 

2.  When  and  where  was  this  epistle 
written   by    Paul.'' 


868 


I  CORINTHIANS 


Chs.  5-6 


3.  What  was  its  occasion? 

4.  Describe  conditions  in  this  church? 

5.  Harmonize  these  conditions  with 
the  Christian  profession. 

6.  In  what  did  the  root  of  their  party 
divisions  lie  ? 

7.  In  what  three  ways  does  the  apos- 
tle meet  the  situation? 

8.  How  is  the  third  point  guarded? 

9.  Discriminate  among  the  three 
classes  of  men. 

10.  What  further  had  contributed  to 
these  party  divisions? 

11.  In  what  two  ways  is  this  met? 

12.  How  does  Paul  defend  his  apos- 
tolic  authority .'' 

THE  SANCTITY  OF  THE  HUMAN 
BODY 

Chapters  5-6 

I.  One  of  the  demoralizing  things  re- 
ported to  Paul  was  the  incest  dealt  with 
in  chapter  5,  and  aggravated  by  the  fact 
that  the  Church  instead  of  excommuni- 
cating the  offender  had  become  "puffed 
up"  over  it !  This  was  an  illustration 
of  what  their  worldly  wisdom  in  the 
Gospel  had  resulted  in  (vv.  1,2).  Paul 
had  already  "judged"  this  person  and 
directed  the  Church  to  come  together 
and  solemnly  deliver  him  "to  Satan  for 
the  destruction  of  the  flesh  that  the 
spirit  may  be  saved  in  the  day  of  the 
Lord  Jesus."  This  means  (a)  that 
Satan  is  an  executioner  of  Divine 
punishment  upon  the  saints  in  the  pres- 
ent time,  the  saints  who  live  in  diso- 
bedience ;  (b)  that  the  Church,  con- 
sidered as  the  body  of  Christ,  has  the 
authority  to  deliver  such  an  one  into 
his  hands  for  that  purpose;  (c)  that 
the  punishment  is  limited  to  the  flesh, 
the  human  body,  and  can  not  touch  the 
soul;  (d)  that  the  object  is  to  affect 
the  soul  indirectly,  by  bringing  the  dis- 
obedient to  repentance,  confession,  and 
the  experience  of  that  spiritual  cleans- 
ing which  will  be  the  means  of  keeping 
him  saved  "in  the  day  of  the  Lord 
Jesus  Christ"  (cf.  Luke  13  :  16  ;  2  Cor. 
12:7;  I  Tim.  I  :  20).  In  other  words, 
the  punishment  is  the  means  of  grace 
necessary  to  retain  such  a  saint  in  the 
fellowship  of  God  (vv.  3-5).  Note  "de- 
struction" in  verse  5,  which  is  the 
Greek  word  used  in  i  Thess.  5:3,2 
Thess.  1:9,1  Tim.  6 :  9,  etc.,  and  does 
not  mean  annihilation.  The  bearing  of 
this  is  important  on  the  subject  of  the 
future   retribution    of   the   wicked. 

But  before  leaving  the  case  of  incest 
note  the  warning  (vv.  6,  7),  the  exhor- 
tation (v.  8),  and  the  added  instruction 
(vv.  9-13).  To  permit  sin  to  remain 
in  the  Church  unrebuked  would  mean 
the  spread  of  it.    The  Church  was  "un- 


leavened" in  that  all  who  truly  be- 
longed to  it  had  their  guilt  purged  away 
by  the  sacrifice  of  Christ,  therefore  let 
them  see  to  it  that  what  was  true  of 
their  legal  standing  before  God,  become 
true  in  actual  experience.  Paul  had 
written  them  an  earlier  epistle  of  which 
we  have  no  further  record,  but  in  which 
he  had  warned  them  not  to  keep  "com- 
pany with  fornicators."  This  did  not 
mean  that  they  could  shun  such  in  the 
necessary  business  of  the  world,  but 
that  they  must  do  so  in  the  fellowship 
of  the  Church.  They  were  not  ex- 
pected to  act  as  judge  in  regard  to  the 
people  of  the  world,  but  it  was  their 
duty  to  do  so  in  the  Church,  hence  the 
excommunication  of  this  "wicked  per- 
son' was  demanded. 

2.  The  allusion  to  "judging"  brings 
lip  the  question  of  lawsuits  in  chapter 
6.  Saints  should  not  bring  their  dis- 
putes before  the  world's  courts  because 
of  the  incongruity  of  it  (vv.  2-4).  The 
language  gives  a  most  exalted  concep- 
tion to  the  dignity  of  the  Church  when 
she  shall  be  reigning  with  Christ  in  the 
ages  to  come.  During  the  time  being 
however,  could  they  not  find  men  among 
them  competent  to  judge  between  their 
brethren  ?  And  if  not,  were  it  not  bet- 
ter to  suffer  wrong? 

There  is  ground  for  thinking  that 
the  law-suit  eliciting  this  rebuke,  was 
linked  in  some  way  with  the  incest 
under  consideration,  as  Paul  now  re- 
turns to  the  subject  of  the  sanctity  of 
the  human  body.  The  body  is  holy,  (a) 
because  in  the  sight  of  God  it  is 
washed,  sanctified  and  justified.  There- 
fore, while  certain  liberty  in  the  use 
of  it  might  be  allowable  to  a  Christian, 
it  were  inexpedient  to  press  that  liber- 
ty for  the  reason  (as  in  Romans  14), 
that  it  would  bring  him  under  the 
power  of  carnality  (vv.  9-12).  But  the 
body  is  holy,  (b)  because  it  is  the 
Lord's.  The  worldly-minded  Greeks 
considered  the  law  of  adjustment  as 
settling  the  matter.  Meats  were  for  the 
belly,  and  so  the  belly  must  have  been 
made  for  meats,  on  which  principle  they 
would  justify  the  gratification  of  any 
bodily  passion.  But  meats  and  the 
physical  organ  to  receive  and  assimu- 
late  them  were  temporary  and  would  be 
destroyed,  while  the  body  in  its  essen- 
tiality would  be  raised  from  the  dead. 
This  was  true  because  our  bodies  are 
the  members  of  Christ  who  was  raised 
from  the  dead.  How  could  we  employ 
the  body  in  fornication  under  such 
circumstances?  (w.  13-18).  Finally, 
the  body  is  holy,  (c)  because  it  is  the 
temple  of  the  Holy  Ghost,  for  which 
reason,  and  because  we  "are  bought 
with  a  price"  we  are  to  glorify  God  in 
our  body   (w.   19,  20).     It  is  not  the 


Ch.  7 


I  CORINTHIANS 


369 


7th  commandment  which  the  apostle 
invokes  in  this  case,  but  the  sacredness 
of  the  believer's  new  relationship  to 
Jesus  Christ. 

Questions. 

1.  What  is  the  sin  dealt  with  in  this 
lesson  ? 

2.  What  is  the  teaching  of  chapter 
5:4,    5  ? 

3.  What  may  be  learned  from  the  use 
of  "destruction"   in   5:5? 

4.  What  is  the  meaning  of  "unleav- 
ened" ? 

5.  What  allusion  shows  the  great  dig- 
nity of  the  Church  ? 

6.  Of  what  three  grounds  is  the  body 
holy? 

7.  What  is  the  meaning  of  chapter  6 : 

13? 

THE   CHEISTIAN  AND  MAE- 

RIAGE 

Chapter  7 

1.  It  seems  a  strange  inconsistency 
that  a  church  "puffed  up"  over  an  in- 
cestuous person  in  their  midst,  should 
have  scruples  about  the  lawful  marriage 
of  a  Christian,  but  such  seems  to  have 
been  the  case.  Paul  yields  the  point  on 
which  some  insisted,  that  it  was  de- 
sirable for  a  Christian  man  to  remain 
single  (v.  i),  at  least  at  that  _  period 
and  in  those  circumstances,  provided  he 
could  do  so  without  sin.  But  as  the 
temptation  in  that  case  would  be  strong, 
he  advised  marriage  (v.  2),  and  also 
that  married  persons  should  live  to- 
gether as  becometh  the  conjugal  rela- 
tionship (vv.  3,  4).  Exceptions  to  this 
for  religious  reasons,  should  be  but 
temporary,  lest  the  same  temptation 
should  overtake  them  as  the  unmarried . 
(v.  5).  By  this  however,  he  meant  not 
to  command  them  to  marry,  but  to  as- 
sure them  as  Christians  of  permission 
to  do  so  (v.  6).  He  himself  was  un- 
married, but  all  men  did  not  have  the 
same  gift  of  control  in  that  particular 
as  he  (v.  7),  hence  the  advice  following 
(vv.  8,  9). 

Separation  or  Divorce. 

2.  From  the  general  subject  of  mar- 
riage, he  proceeds  to  that  of  separation 
or  divorce  as  between  two  parties  who 
are  believers,  which  he  forbids  (vv.  10, 
11).  As  he  quotes  our  Lord  in  this 
instance  he  doubtless  has  in  mind  Matt. 
5  :  32,  which  makes  the  one  exception 
of  adultery.  He  next  touches  the  ques- 
tion where  one  is  a  believer  and  the 
other  an  unbeliever  (vv.  12-16).  Here 
he  is  himself  speaking  because  the  par- 
ticular aspect  of  the  subject  is  one  on 
which  our  Lord  had  not  expressed  Him- 
self while  in  the  flesh.  This  shows 
that  he   places   his   own  words   on  the 


same  level  of  authority  as  those  of  our 
Lord,  thus  making  the  strongest  claim 
of  inspiration  for  them.  Two  such  per- 
sons, he  teaches,  were  not  to  separate 
simply  for  religious  reasons.  If  a 
pagan  wife  wished  to  remain  with  her 
husband  who  had  become  converted  to 
Christianity,  he  was  not  to  divorce  her. 
And  if  a  pagan  husband  wished  to  re- 
main with  his  wife  after  she  had  be- 
come converted  she  was  not  to  leave 
him.  The  unbelieving  partner  in  either 
case  would  be  "sanctified"  by  the  other 
in  the  sense  that  the  other  might  con- 
tinue in  the  relationship  without  im- 
pairing his  or  her  sanctification  (cf.  i 
Tim.  4:5).  The  clause,  "else  were 
your  children  unclean,"  etc.,  is  difficult, 
but  may  mean  that  such  children  were 
by  the  faith  of  the  Christian  parent 
brought  into  a  nearer  relationship  to 
God  than  otherwise.  It  is  to  be  re- 
membered that  this  is  where  marriage 
was  contracted  before  either  husband  or 
wife  was  converted.  Christians  are  for- 
bidden to  contract  such  marriages. 
(Cf.  V.  39  with  2  Cor.  6:  14).  Continu- 
ing the  theme,  the  apostle  says,  if  the 
unbelieving  partner  departs  let  him  or 
her  depart :  "a  brother  or  sister  is  not 
under  bondage  in  such  cases."  His 
meaning  is  again  doubtful.  Not  under 
bondage  to  renounce  the  Christian 
faith,  or  not  under  bondage  to  remain 
unmarried,  which  ?  Both  views  have 
advocates,  but  the  latter  is  to  be  ac- 
cepted with  caution  and  with  the  un- 
derstanding that  human  courts  have 
rights  in  the  case  which  Christians  are 
bound  to  respect  (cf.  Rom.  14).  The 
interpretation  of  verse  16  depends 
somewhat  on  the  accent  in  reading  it. 
If  emphasis  be  laid  on  "save,"  it  is  a 
plea  to  hold  on  to  the  unbelieving  part- 
ner as  long  as  possible  in  the  hope 
that  he  or  she  may  be  saved.  If  it  be 
laid  on  "knozvest,"  it  is  to  relieve  the 
mind  of  the  Christian  partner  from  an 
undue  anxiety  in  the  premises. 

3.  From  the  separation  of  married 
couples  on  religious  grounds,  the  apos- 
tle digresses  to  speak  of  separation  in 
other  relationships  for  the  same  rea- 
son, applying  it  to  Jews  and  Gentiles 
(vv.  18,  19),  and  to  bondmen  and  free- 
men (vv.  20-24).  The  idea  is  that 
Christianity  interferes  only  indirectly 
with  existing  institutions.  It  makes 
men  free  in  but  not  from  the  responsi- 
bilities of  their  present  positions, 
where  those  positions  are  not  in  them- 
selves sinful.  It  teaches  us  to  be  in- 
different in  a  sense  to  our  external  re- 
lations. 

Celibacy. 

4.  Celibacy  is  the  theme  of  verses 
25-35,  which  the  apostle  opens  by  say- 


370 


I  CORINTHIANS 


Chs.  8-10 


ing  he  is  giving  his  own  "judgment" 
or  "opinion,"  having  received  "no  com- 
mandment from  the  Lord."  This 
means  that  the  Holy  Spirit  has  granted 
him  no  revelation  or  instruction  on 
this  particular  point,  which,  while  it 
qualifies  the  authority  by  which  he 
speaks  on  it,  does  not  qualify  his  in- 
spiration. In  other  words,  he  is  as 
truly  inspired  to  say  that  he  is  simply 
giving  his  own  opinion  as  he  is  in- 
spired to  say  anything  else.  This  has 
an  important  bearing  on  the  whole 
question  of  inspiration,  and  is  an  as- 
surance that  where  the  apostle  does 
not  state  to  th.i  contrary,  he  is  always 
giving  us  the  mind  of  the  Holy  Spirit. 
On  general  terms  he  would  recommend 
celibacy  because  of  the  "present  dis- 
tress," i.  e.,  the  persecution  and  afflic- 
tion being  experienced  by  the  church 
(vv.  25-27).  While  to  marry  was  not 
sin  for  either  sex,  yet  he  would  spare 
them  in  the  trouble  just  ahead,  and 
which  would  bear  harder  upon  the 
married  than  the  unmarried  (v.  28). 
In  this  light  the  verses  following  are 
to    be    interpreted    (vv.    29-35). 

5.  But  at  verse  36  he  is  referring 
to  a  Christian  father's  responsibility 
as  to  the  marriage  of  his  virgin  daugh- 
ter. It  was  humiliation  in  a  Greek 
household  for  such  to  "pass  the  flower 
of  her  age"  unmarried,  and  if  a  fa- 
ther felt  the  need  of  doing  so  he  m'ght 
give  her  in  marriage  without  incurring 
sin  in  so  doing.  Nevertheless,  if  he 
acts  in  the  opposite  way  he  is  also 
doing  well,   or  better   (vv.   37,   38). 

6.  The  second  marriage  of  widows  is 
the  last  subject  (vv.  39,  40),  where  the 
important  clause  is .  added  that  they 
are  to  marry  "only  in  the  Lord" — 
Christians  are  at  liberty  only  to  marry 
Christians.  Paul's  opponents  in  Cor- 
inth who  held  a  different  view  of  this 
matter,  claimed  to  be  acting  by  the 
Spirit  of  God,  hence  the  irony  of  the 
closing  remark,  which  is  an  irrefutable 
testimony  to  the  authority  with  which 
he  spake,  "I  think  that  I  also  have 
the  Spirit  of  God,"  (R.  V.). 

To  avoid  misunderstanding,  it  should 
be  said  that  we  have  not  here  the 
whole  of  the  apostle's  views  on  mar- 
riage, much  less  the  whole  of  the  New 
Testament  teaching  about  it,  but  only 
so  much  as  connects  itself  with  the 
questions  put  to  him  at  this  time. 
Questions. 

1.  What  is  here  taught  about  mar- 
riage and  the  conjugal  relation? 

2.  What  strong  claim  of  inspiration 
is  here   made  ? 

3.  What  explanation  of  verse  14  is 
suggested  ? 

4.  What  of  verse  15? 


5.  How  would  you  read  verse  16? 

6.  What  is  here  taught  concerning 
the  relations  of  Christianity  to  exist- 
ing institutions? 

7.  Why  does  the  apostle  advise 
celibacy  ? 

8.  How  would  you  explain  verse  36? 

CHEISTIAN    LIBERTY    AND    ITS 
ABUSE 

Chapters  8-10 

The  Christian  Church  was  composed 
largely  of  Gentiles,  who,  when  they  \yere 
pagans,  worshipped  idols,  with  animal 
sacrifices  and  feasts  in  the  idols'  tem- 
ples. Having  become  Christians,  their 
practices  were  discontinued,  though 
pagan  neighbors  might  occasionally  in- 
vite them,  in  a  social  way,  to  join  in 
such  feasts.  The  question  had  arisen  as 
to  their  Christian  liberty  to  accept  such 
invitations?  A  "liberal"  party  in  the 
church  not  only  favored  it,  but  in- 
deed regarded  the  acceptance  of  such 
invitations  as  necessary  to  testify  their 
freedom  in  Christ.  There  is  no  such 
thing  as  an  idol,  said  they,  and  hence 
Christians  are  as  much  at  liberty  to 
eat  meat  offered  in  sacrifice  to  idols 
as  any  other  meat,  and  in  an  idols' 
temple  as  well  as  any  other  place. 

1.  In  reply,  Paul  admits  the  fact 
and  the  inference  arising  from  it  (8: 
4-6).  They  were  at  liberty  to  eat  this 
meat  and  in  an  idol's  temple,  provided 
they  had  only  themselves  to  consider. 
But  there  was  their  weak  Christian 
brother,  the  man  rot  gifted  with  as 
much  spiritual  knowledge  as  they,  and 
who,  though  trusting  Christ  for  salva- 
tion, still  had  a  lingering  idea  that  "an 
idol  was  something  in  the  world."  If 
the  "strong"  brother,  he  who  was 
spiritually  enlightened,  ate  this  meat 
in  the  idol's  temple,  the  weak  brother 
might  do  likewise,  but  what  the  one 
might  do  with  impunity  the  other  could 
not  do  without  sin.  Hence  the  liberty 
of  the  one  became  the  stumbling-block 
of  the  other  (w.  7-10).  This  made 
it  serious  for  the  strong  brother  to 
press  his  "knowledge,"  or  his  "liberty" 
to  that  point  (vv.  11,  12).  Personally, 
Paul's  example  was  different  from  this 
(v.    13)- 

2.  Continuing  the  reference  to  his 
own  example  in  chapter  9:1-23,  the 
apostle  reminds  them  of  the  grounds 
on  which  he  might  claim  all  the  lib- 
erty they  had,  or  more.  He  was  an 
apostle,  he  had  seen  Jesus  Christ  (Acts 
9),  they,  the  Corinthians,  were  the 
fruit  of  his  ministry  (vv.  i,  2).  He 
was  at  liberty  to  eat  and  drink  as  he 
pleased,  to  marry,  and  have  a  wife 
accompany    him    on    his    itineraries   as 


Ch.  11 


I  CORINTHIANS 


371 


others  did  (vv.  3-6).  He  had  a  right 
to  claim  pecuniary  support  from  the 
churches  in  his  labors  on  their  behalf 
(vv.  7-14).  But  he  had  foregone  all 
these  privileges  for  the  gospel's  sake 
(vv.is-18).  For  the  same  reason  had 
he  accommodated  himself  to  Jewish 
prejudices  (vv.  19-20),  and  to  Gentile 
peculiarities  (w.  21-23), 

The  Christian  Race. 

3.  He  shows  that  there  is  a  practical 
motive  for  Christians  acting  on  this 
principle  (9:24-10:15),  by  employing 
an  illustration  from  the  Olympian 
games.  Christian  believers  were  like 
men  running  a  race,  but  it  was  one 
thing  to  run  and  another  thing  to  win 
the  prize.  Here  again  comes  in  the 
distinction  between  salvation  and  the 
rewards  of  faithfulness  (see  c.  3). 
The  athlete  knew  the  need  of  curtail- 
ing his  liberty  in  certain  directions  in 
order  to  gain  the  race,  and  Paul  ap- 
preciated the  principle  in  spiritual 
things.  Did  he  not  deny  himself  he 
would  be  unfit  for  service,  and  lack  of 
service  meant,  in  the  end,  loss  of  re- 
ward (vv.  24-27).  "Castaway"  here 
does  not  mean  loss  of  salvation,  but 
loss  of  the  opportunity  to  serve  as  one 
who  is  saved.  The  thought  is  con- 
tinued in  chapter  10,  where  a  leaf  is 
taken  from  the  history  of  Israel.  All 
the  Hebrews  originally  were  partakers 
of  the  same  privileges — the  guiding 
cloud,  the  passage  through  the  Red 
Sea,  the  manna,  the  smitten  rock,  type 
of  our  salvation  through  the  smitten 
Christ  (vv.  1-4).  But  many  of  them 
failed  of  the  ultimate  goal  and  never 
entered  Canaan,  because  of  their  after 
conduct  in  the  wilderness  (vv.  5-11). 
A  warning  follows  (v.  12)  with  ac- 
companying encouragement  (v.  13), 
and  then  an  exhortation  (vv.  14,  is)._ 

4.  The  practical  motive  however,  is 
more  than  the  thought  of  reward  for 
fidelity,  it  is  that  of  positive  danger  in 
the  face  of  the  opposite  (vv.  16-23). 
This  is  suggested  already  in  the  story 
of  Israel,  but  more  than  suggested  in 
what  follows.  The  idolatrous  feasts 
are  in  contrast  with  the  Lord's  supper, 
the  one  the  worship  of  demons,  the 
other  the  true  God,  between  which 
'there  can  be  no  fellowship.  One  or 
the  other  must  be  renounced.  To 
tamper  with  demons  is  to  challenge 
Divine  wrath,  with  which  we  are  un- 
able successfully  to  contend.  While 
the  exercise  of  the  fullest  Christian 
liberty  in  these  matters  may  be  law- 
ful for  me,  says  the  apostle,  neverthe- 
less it  is  not  expedient,  it  will  not  be 
found  to  edify  or  build  me  up  in 
Christ,  for  which  reason  it  will  not 
be  acted  upon. 


5.  The  conclusion  of  the  matter  is : 
(a)  do  not  be  seeking  your  own  ad- 
vantage but  another's  (v.  24)  ;  (b) 
if  the  sacrificial  meat  is  offered  for 
sale  in  the  public  market,  you  may  buy 
and  eat  it  without  compunction  (vv. 
^S.  26)  ;  (c)  if  a  pagan  neighbor  ask 
you  for  a  meal  at  his  private  house  you 
are  at  liberty  to  partake  of  it  (v.  2-j)  ; 
but  (d)  if  in  the  course  of  the  meal 
it  is  referred  to  as  of  a  religious  char- 
acter, desist  from  eating,  not  for  your 
own  sake  so  much  as  that  of  the  other 
(vv.  28-30).  _  In  other  words,  (e)  act 
on  the  principle  of  verses  31,  32,  and 
(f)  follow  my  (Paul)  example  (10: 
2Z,   II  :  i). 

Questions. 

1.  State  in  your  own  words  the  oc- 
casion Paul  had  for  writing  these 
chapters. 

2.  What  is  the  main  argument  Paul 
presses  against  the  abuse  of  Christian 
liberty  ? 

3.  In  what  respects  did  his  example 
agree  with  his  precept? 

4.  What  motive  governed  him? 

5.  What  is  the  significance  of  "casta- 
way"  in  this   case? 

6.  What  further  motive  does  Paul 
refer  to  ? 

7.  How  does  he  conclude,  or  sum 
up,  the  case? 

CHUECH  DISORDEES 

Chapter  11 

I.  This  chapter  begins  properly  at 
verse  2,  and  treats  of  disorderly  con- 
duct of  the  women  in  the  church  as- 
semblies, and  of  the  misuse  of  the 
Lord's  supper.  "Head"  is  used  in  the 
sense  of  source  of  dominion  because 
it  is  that  which  directs  the  body,  and 
the  man  is  the  "head  of  the  woman" 
because  she  is  under  authority  to  him, 
the  reference  being  to  married  women 
and  their  husbands.  "The  head  of 
Christ  is  God,"  when  Christ  is  con- 
sidered in  the  mediatorial  sense,  and 
from  the  point  of  view  of  the  God- 
man.  Of  course  both  men  and  women 
are  equal  in  God's  sight  when  salva- 
tion and  all  the  spiritual  blessings  in 
Christ  are  under  consideration  (Gal. 
3:18),  but  human  society  could  not 
exist  without  certain  distinctions.  It 
is  evident  that  from  this  standpoint, 
the  Christian  women  at  Corinth  went 
too  far,  and  misinterpreting  their  new- 
found liberty  in  Christ,  were  over- 
stepping bounds  in  an  unbecoming 
way.  As  F.  W.  Robertson  expressed 
it,  "large  principles  when  taken  un  by 
ardent  and  enthusiastic  minds,  without 
the  modifications  of  experience,  are 
almost  sure  to  run   into   extravagance. 


372 


I  CORINTHIANS 


and  hence  the  spirit  of  law  is  by  de- 
gree reduced  to  rules,  and  guarded  by 
customs." 

2.  The  offence  of  these  women  was 
praying  and  prophesying  with  uncov- 
ered heads,  or  rather  unveiled  faces, 
contrary  to  the  custom  of  the  times 
for  both  Jews  and  Gentiles,  the  head- 
covering  being  a  symbol  of  the  wom- 
an's subordination  to  the  man.  It  is 
difficult  to  say  what  is  meant  by  the 
man  dishonoring  his  head,  since  it  is 
uncertain  whether  by  his  "head"  is 
meant  the  Lord  Jesus  Christ.  And  in 
the  same  way  we  do  not  know  whether 
the  "head"  which  the  woman  "dis- 
honoreth"  is  her  own  head,  or  her 
husband  regarded  as  her  head.  We 
only  know  that  it  is  the  true  glory  of 
every  creature  to  fulfill  the  law  of 
its  being  (vv.  3-6). 

3.  The  argument  against  this  con- 
duct on  the  women's  part  follows  in 
verses  4-7  :  (a)  the  woman  has  present 
a  visible  superior  in  man  created  in 
God's  image.  He  as  the  highest  earth- 
ly being  represents  God's  glory.  Wom- 
an, as  such,  is  not  the  representation 
of  God's  glory  on  earth,  but  to  all  in- 
ferior beings  represents  man's  glory 
sharing  his  superiority  over  them  (v. 
7)  ;  (b)  woman  was  created  second  to 
man  as  to  substance  (v.  8),  and  service 
(v.  9)  ;  (c)  woman  should  consider 
the  presence  of  the  angels  who  are  in- 
visible spectators  of  Christian  assem- 
blies. This  last  is  a  mysterious  sub- 
ject, not  merely  that  angels  are  pres- 
ent, but  that  women  should  exhibit 
modesty  or  the  sign  of  subordination 
in  their  presence.  Dean  Stanley  in 
his  comment  on  this  passage,  thinlcs 
it  may  refer  to  evil  angels  and  their 
unlawful  intercourse  with  human  flesh 
as  spoken  of  in  Genesis  6.  Immodesty 
on  the  women's  part  might  give  them 
unholy  opportunity,  for  as  Robertson 
again  says,  "It  is  impossible  to  de- 
cide how  much  of  our  public  morality 
and_  private  purity  is  owing  to  the 
spirit  which  refuses  to  overstep  the 
smallest   bound    of   ordinary   decorum." 

4.  The  apostle  balances  the  whole 
subject  as  between  man  and  woman  in 
verses  11  and  12,  and  sums  up  so  far 
as  the  latter  is  concerned  by  a  couple 
of  questions,  the  bearing  of  which  is 
that  the  absence  of  a  veil  is  uncomely 
(vv.  13-15).  If  however,  they  continue 
to  be  contentious  in  the  matter  notwith- 
standing his  rebuke,  he  would  have 
them  know  that  their  conduct  is  with- 
out precedent   (v.    16). 

The  Lord's  Supper. 

5.  It  is  not  a  far  cry  from  this  to 
the  disorder  associated  with  the  Lord's 


supper,  and  which  the  apostle  ap- 
proached by  a  general  statement  (vv. 
17-19).  It  should  be  said  that  the  di- 
visions here  are  not  doctrinal  so  much 
as  social  cliques.  They  came  together 
for  a  general  meal  prior  to  the  Lord's 
supper,  and  made  it  a  sort  of  indoor 
picnic.  The  rich  brought  plenty  to 
eat  and  drink  while  the  poor  had  noth- 
ing. _  If  this  was  what  they  desired  to 
do  it  should  be  done  in  their  own 
houses  and  not  in  the  general  assembly. 
The  original  institution  of  the  rite  is 
now  referred  to  and  its  significance 
enlarged  upon  (vv.  23-26).  A  warn- 
ing follows  (vv.  27-37),  in  which  "un- 
worthy" is  not  to  be  understood  as 
discouraging  penitent  sinners  from  par- 
taking of  this  blessed  feast,  but  to  be 
taken  in  the  sense  of  "an  unworthy- 
manner."  To  be  "guilty  of  the  body 
and  blood  of  the  Lord"  means  to  com- 
mit an  _  offence  against  Him,  while 
"damnation,"  (v.  29),  is  to  be  taken  in 
the  sense  of  judgment  as  illustrated  in 
verses  30-32.  "Not  discerning  thei 
Lord's  body."  means  not  appreciating 
the  significance  of  His  atonement,  or 
the  mystical  relationship  in  which  they 
as  believers  stand  toward  Him  their 
Head,  and  which  the  Lord's  supper 
so  peculiarly  makes  manifest.  Their 
erroneous  practice  in  this  particular 
had  brought  chastisement  of  a  physical 
kind  upon  them  ;  from  which  if  they 
had  "judged"  themselves  by  putting 
away  the  sin,  they  would  have  escaped. 
Nevertheless,  it  was  a  mercy  of  God 
that  they  were  thus  chastened,  which 
showed  that  they  were  His  children, 
and  not  the  people  of  the  world,  for 
there_  is  a  great  distinction  between 
chastisement   and   condemnation. 

Questions. 

1.  Where  does  this  lesson  begin,  and 
of  what  two  things  does  it  treat? 

2.  What  does  "head"  mean,  and 
what  is  the  significance  in  each  case 
of  the  "head  of  the  woman,"  and  the 
"head  of  Christ"? 

3.  Can  you  quote  Robertson  as  to 
the  application  of  large  principles? 

4.  What  was  the  particular  offence 
of  these  women? 

5.  Give  _  the  three-fold  argument 
against  their  conduct. 

6.  Define  and  describe  the  "divi- 
sions"  referred   to   in   the   second   case. 

7.  What  does  each  of  the  following 
expressions  mean :  "unworthy,"  "guil- 
ty of  the  body  and  blood" ;  "damna- 
tion" ;    "not  discerning,"  etc.  ? 

8.  What  two  things  does  Paul  dis- 
criminate in  this  lesson? 


Chs.  12-14 


I  CORINTHIANS 


373 


SPIRITUAL  GIFTS 
Chapters  12-14 

The  theme  of  this  lesson  is  closely 
related  to  the  preceding,  for  the  church 
disorders  included  not  only  unbecom- 
ing conduct  of  the  women  in  the  public 
assembly,  and  an  unworthy  observance 
of  the  Lord's  supper,  but  an  unholy 
emulation  in  the  matter  of  spiritual 
gifts. 

1.  After  a  brief  introduction  (vv. 
1-3),  the  apostle  discusses  the  origin 
of  these  gifts  as  not  natural  to  the  be- 
liever, but  the  special  bestowment  of 
God.  God  the  Father  is  the  worker  of 
them,  God  the  Spirit  their  distributor, 
and  God  the  Son  the  One  on  Whose 
behalf  they  are  administered  (12:4-6). 

2.  As  to  their  nature,  there  are  nine 
— wisdom,  knowledge,  faith,  healing, 
miracles,  prophecy,  discerning  of  spir- 
its, tongues  and  interpretation  of 
tongues  (vv.  7-1 1).  Of  course,  the 
above  means  "wisdom"  and  "knowl- 
ledge"  in  the  things  of  God ; 
"faith,"  not  merely  for  the  acceptance 
of  Christ,  which  is  assumed,  but  for 
special  purposes  or  objects,  "prophecy," 
not  in  the  sense  of  foretelling,  but 
/orf/i-telling,  speaking  "to  edification, 
exhortation   and   comfort"    (14:3). 

3.  The  object  and  use  of  the  gifts 
is  for  the  profit  of  the  whole  body  of 
Christ,  into  which  believers  have  been 
baptized  by  the  Holy  Spirit  (vv.  12, 
13).  They  are  in  Christ  what  the  foot, 
the  hand,  the  ear,  the  eyes  are  in  the 
human  body  (vv.  14-21).  Hence  hon- 
or, unity,  sympathy,  and  mutual  joy- 
fulness  should  prevade  and  prevail  (vv. 
22-26).  There  are  differences  among 
these  gifts,  and  the  best  are  to  be 
coveted,  but  all  depend  on  the  spirit 
in  which  they  are  exercised  (vv.  2"]- 
31). 

4.  This  leads  the  apostle  to  speak  of 
the  abuse  of  the  gifts  of  which  the 
Corinthians  had  been  guilty,  and  which 
consumes  the  whole  of  chapter  13.  Of 
what  value  is  any  of  these  gifts  to  their 
possessors  without  "love,"  which  is  the 
meaning  of  "charity"  in  this  chapter 
(vv.  1-3).  Love  is  now  defined  (vv. 
4-7)  and  its  supremacy  and  perma- 
nency affirmed  (vv.  8-13).  A  time  is 
coming  when  prophesying  and  speaking 
with  tongues  will  be  no  longer  required, 
and  the  knowledge  we  now  have  will 
appear  childish  in  comparison  with 
what  we  shall  have,  but  not  so  with 
love,  which,  like  faith  and  hope,  is 
eternal.  Therefore  follow  after  love 
(14:1). 

Speaking  With  Tongues. 

5.  Returning  to  the  choice  among  the 
gifts  the  preference  is  given  to  proph- 


esying (14:1-25),  especially  as  com- 
pered with  "tongues,"  because  the  lat- 
ter had  been  the  chief  cause  of  the  un- 
holy emulation  referred  to,  and  also  of 
gross  disorder  in  the  public  assembly. 
The  value  of  prophesying  is  stated  in 
verse  3.  "Tongues"  should  not  be  ex- 
ercised unless  an  interpreter  is  present 
(v.  5),  and  for  the  reasons  indicated 
(vv.  6-14).  Paul's  own  custom  or  ex- 
ample is  now  stated  (vv.  15-19),  an 
exhortation  follows  (v.  20),  and  a 
declaration  of  the  pupose  of  "tongues" 
concludes  this  part  of  the  subject  (vv. 
21-25;.  "Tongues"  are  a  sign  not  for 
believers  but  unbelievers,  and  not  for 
their  conversion  evidently,  but  simply 
as  a  demonstration  of  Divine  power. 
It  is  far  different  with  prophesying, 
which  practically  is  identical  with 
preaching  and  testimony,  for  this 
serves  both  for  believers  and  unbe- 
lievers. 

6.  The  order  in  which  the  gifts  are 
to  be  publicly  exercised  in  now  given 
(vv.  26-35).  The  form  of  worship  was 
very  democratic,  the  people  generally 
participating,  reciting  psalms,  giving 
instruction,  speaking  with  tongues,  in- 
terpretating  tongues,  uttering  a  "reve- 
lation." As  to  this  last,  it  would  ap- 
pear that  until  the  New  Testament  was 
written,  new  revelations  suited  to  the 
new  dispensation  were  given  to  certain 
of  the  prophets.  Care  was  to  be  taken 
that  not  more  than  two  or  three  should 
speak  in  an  unknown  tongue,  and  not 
all  at  once,  but  one  by  one.  More- 
over, in  the  absence  of  an  interpreter 
they  should  not  speak  at  all.  The 
same  method  should  be  followed  by  the 
prophets.  Nor  let  any  say  when  he 
felt  a  desire  to  speak,  that  he  could 
not  wait  until  another  had  concluded 
(vv.  32,   33). 

In  such  meetings  when  the  whole 
church  came  together  in  one  place, 
women  were  to  keep  silence.  This  is 
the  interpretation  the  Scofield  Bible 
puts  on  verses  34  and  35,  but  there  is 
a  difficulty  here  in  the  light  of  i  Cor. 
II,  where  women  are  not  forbidden  to 
pray  and  prophesy  in  public. 

7.  The  contentious  spirit  of  the 
church  is  rebuked  as  in  chapter  11. 
They  were  evidently  seeking  to  estab- 
lish a  precedent  of  their  own  in  these 
matters  (v.  36),  but  that  which  Paul 
is  writing  to  them  is  the  commandment 
of  the  Lord  (v.  37).  Whatsover  they 
did  was  to  be  done  "decently  and  in 
order,"   (v.  40). 

Questions. 

I.  Name   the   seven   divisions   in  the 
text  of  this  lesson. 
■    2.  Name  the  nine  spiritual  gifts. 

3.  What  is  meant  by  "prophesy"? 


374 


I  CORINTHIANS 


Chs.  15-16 


4.  How  should  "charity"  be  rendered 
in  chapter  13  ? 

5.  Which  of  all  the  gifts  is  to  be 
preferred,  and  why  ? 

6.  What  restriction  is  placed  on 
"tongues"  and  why? 

7.  What  _  is  the  meaning  of  "revela- 
tion" in  this  case  (v.  26)  ? 

8.  What  principle  is  to  be  main- 
tained in  the  public  gatherings? 

EESUEEECTION  OF  THE  DEAD 

Chapters  15-16 

They  were  not  only  questions  of 
cauistry  that  disturbed  this  church, 
but  deeper  ones — especially  that  of  the 
resurrection  of  the  dead.  We  may 
gather  the  real  nature  of  this  diffi- 
culty by  the  manner  of  Paul's  treat- 
ment of  it. 

1.  He  dwells  on  the  fact  of  Christ's 
resurrection  (vv.  i-ii),  in  which  he 
furnishes  incidentally  a  definition  of 
the  "Gospel"  he  preached.  This  con- 
sists of  just  three  counts,  Christ  died 
for_  our  sins,  was  buried,  and  rose 
again.  The  proof  that  he  rose  again 
is  two-fold,  the  Old  Testament  scrip- 
tures (v.  4),  and  human  witnesses. 
Just  where  or  how  the  former  testified 
to  His  resurrection  is  not  apparent  to 
the  casual  reader,  but  a  student  like 
Paul  found  it  in  both  type  and 
prophecy.  Compare  also  Christ's 
words  to  the  two  disciples  en  route  to 
Emmaus  (Lk.  24).  The  proof  from 
the  human  witnesses  (514  in  all)  is 
given  in  detail  (vv.  5-8).  "Born  out 
of  due  time,"  some  would  translate 
"before  the  due  time,"  as  though  Paul 
were  thinking  of  the  national  new 
birth  of  Israel  which  is  to  be.  His 
conversion  by  the  appearance  of  the 
Lord  at  Damascus  (Acts  9),  was  an 
illustration'  before  the  time  of  what 
will  take  place  when  the  Lord  reveals 
Himself  to  that  people  at  the  end  of 
this  age  (Ezek.  20:35-38;  Zech.  12: 
10-13:6;    Rom.  11:25-27). 

2.  Passing  from  the  fact  of  Christ's 
resurrection  he  proceeds  to  the  infer- 
ence from  and  the  importance  of  it 
(vv.  12-19).  Christ  having  arisen,  the 
fact  of  a  resurrection  can  no  longer 
be  disputed  (vv,  12,  13,  16).  To  dis- 
pute it  would  render  nugatory  the 
whole  scheme  of  the  Gospel  on  which 
depended  their  salvation  and  future 
life  (vv.  14,  17,  18,  19).  Strange  that 
Christians  should  find  it  possible  to 
question  the  resurrection  of  Christ, 
but  still  are  there  some  inconsistent 
and  ignorant  enough  to  do  so. 

3.  The  order  of  the  resurrection  fol- 
lows (vv.  20-34).  The  resurrection  of 
Christ  insures  that  of  all  men  (vv.  20- 


22),  for  both  the  wicked  and  the  good, 
the  unbelieving  and  the  believing  shall 
be  raised,  "some  to  everlasting  life, 
and  some  to  everlasting  shame  and 
contempt"  (i  Jno.  5:28,  29;  i  Tim. 
4:  10).  But  they  will  not  be  raised  all 
at  once.  Christ  is  the  first-fruits 
Whose  resurrection  has  already  taken 
place.  The  second  installment  of  the 
resurrection  will  consist  of  true  be- 
lievers, and  come  forth  at  His  second 
advent  (i  Thess.  4:  13-18).  The  third 
and  last  will  consist  of  the  rest  of  the 
dead  which  will  come  forth  after  the 
millennium  and  at  the  end  of  the 
world  (v.  24  cf.  with  Rev.  c.  20).  The 
"kingdom"  spoken  of  is  that  promised 
to  David  and  his  seed  (2  Sam.  7:  8-17; 
Zech.  12:8;  Lk.  1:31-33).  It  is  that 
which  was  announced  as  "at  hand" 
when  Jesus  Christ  came  (Mt.  4:17), 
but  which  was  rejected  by  the  Jews 
when  they  rejected  Christ  and  cruci- 
fied Him  (Mt.  11:20;  21:42,  43). 
At  His  second  coming,  and  after  the 
Church  has  been  caught  up  to  meet 
Him  in  the  air,  the  King  will  restore 
the  Davidic  monarchy  in  His  own 
Person,  re-gather  Israel,  establish  His 
power  in  the  earth  and  reign  with  His 
church  1,000  years  (Mt.  24:27-30; 
Acts  15:14-17;  Rev.  20:1-10).  This 
is  the  kingdom  which  at  the  end  of  the 
millennium,  will  be  delivered  up  to  the 
Father,  that  God  (i.  e.  the  Triune  God) 
"may  be  all  in  all"  (v.  28).  The  sub- 
jection of  the  Son  spoken  of  in  this 
verse  is  not  that  of  the  Son  as  the 
Second  Person  of  the  Trinity,  but  as 
the  Mediatorial  King  of  the  earthly 
kingdom.  The  language  in  verse  29  is 
difficult,  but  is  evidently  a  challenge  of 
some  kind  to  their  reason,  like  that 
which  follows.  Why  should  Christians 
expose  themselves  to  the  peril  of  their 
Christian  testimony,  as  Paul  himself 
was  doing  daily,  if  the  resurrection  of 
the  dead  were  not  a  fact?  Why  not 
live  to  please  the  flesh?  Alas!  some 
seemed  to  be  doing  so  whom  he  would 
warn   (vv.  30-34). 

The  Nature  of  the  Risen  Body. 

4.  Now  comes  the  teaching  as  to  the 
nature  of  the  resurrection,  i.  e.  the 
resurrection  body  (vv.  35-50),  which, 
in  a  word,  will  be  related  to  the 
mortal  body  as  the  harvest  is  related 
to  the  grain  that  is  sown  (vv.  35-38). 
That  is  to  say,  the  body  that  is  raised 
will  be  the  same  as  to  identity  with 
that  which  was  buried,  but  not  the 
same  in  other  respects — it  will  be 
incorruptible,  glorious,  powerful,  spir- 
itual, "the  image  of  the  heavenly." 
Verses  45-49  are  deeply  interest- 
ing. "The  first  man  Adam  was 
made  a  living  soul."  1.   e.,  he  derived 


I  Cor.  16-11  Cor.  2 


I  COR.-II  COR. 


375 


his  life  from  another,  even  God.  "The 
last  Adam  was  made  a  quickening 
Spirit,"  gives  a  truer  meaning  by  omit- 
ting the  italicized  words  "was  made," 
so  as  to  read,  "the  last  Adam  a  quick- 
ening (i.  e.,  a  life-giving)  Spirit."  He 
did  not  derive  His  life,  but  is  Himself 
the  fountain  of  life,  and  gives  that  life 
to  others  (Jno.  (1:4;  5:21;  10:10; 
12:24;  I  Jno.  5:12).  Because  He 
lives  we  shall  live  also. 

5.  But  all  believers  will  not  die  (vv. 
50-57).  These  verses  should  be  read 
in  connection  with  i  Thess.  4:13-18, 
as  they  similarly  teach  that  the  bodies 
of  living  believers  will  be  instanta- 
neously changed  from  corruptibility 
and  mortality  to  the  opposite,  at  the 
coming  of  the  Lord. 

6.  The  theme  is  concluded  by  a 
reference_  to  the  practical  effects  of 
the  doctrine,  which  carries  us  into  the 
16th  chapter  as  far  as  verse  4.  It 
should  confirm  our  steadfastness  in  the 
Christian  faith,  at  the  same  time  that 
it  quickens  our  service  (y.  58).  A 
good  outlet  for  this  service  in  the  case 
of  the  Corinthians  is  that  named  at  the 
opening  of  chapter  16,  the  means  of 
whose  execution  are  detailed  in  verses 
2-4. 

7.  The  concluding  instructions  and 
greetings  in  the  epistle  (16:5-22) 
hardly  furnish  material  for  another 
lesson,  and  may  be  included  in  this. 
Paul  will  not  visit  them  at  present 
though  he  is  just  across  the  Agean  Sea, 


but  will  pass  through  Macedonia  first 
and  come  to  them  later,  probably  win- 
tering there  (vv.  5-9).  He  commends 
Timothy  to  them  whose  arrival  en 
route  to  Ephesus  they  may  expect  (vv. 
10,  11).  Apollos  is  also  referred  to  in 
brotherly  terms  (v.  12),  though  he  had 
spoken  plainly  about  him  in  the  body 
of  the  letter.  Those  who  had  specially 
ministered  to  him  are  named  vv.  17, 
18).  The  token  of  validity  in  his  let- 
ter is  important  (v.  21).  "Marantha" 
means  "Our  Lord  Cometh."  With  that 
hope  before  him  he  had  begun  his 
letter,  and  with  that  hope  he  laid  down 
his  pen. — Synthetic  Bible  Studies. 

Questions. 

1.  Divide   chapter    16   into   6  parts. 

2.  What  is  Paul's  definition  of  the 
Gospel  ? 

3.  How  many  eye-witnesses  of  Christ's 
resurrection  does   Paul  indicate? 

4.  What  may  "born  out  of  due  time," 
mean  ? 

5.  When  will  the  second  and  third 
installments  of  the  resurrection  army 
come  forth,  and  of  whom  will  they  be 
composed  ? 

6.  What  is  meant  by  "kingdom"  (v. 
24)  ?  _ 

7.  How  will  the  resurrection  body 
compare  with  the  mortal  body? 

8.  Give  the  meaning  of  verses  51-53. 

9.  What  is  the  two-fold  practical  ef- 
fect of  the  doctrine  of  the  resurrec- 
tion? 


SECOKD  CORINTHIANS 


THE  APOSTLE'S  EXPLANATION 
Chapters  1-2:  13 

Paul  had  left  Ephesus  where  his 
first  epistle  had  been  written  to  this 
Church,  had  crossed  into  Macedonia, 
and  was  now  in  Philippi.  (Cf.  Acts 
19:23-20:1-3  with  chapters  8:1-9:2 
of  this  epistle.)  The  reception  given 
his  first  letter  had  been  generally  fa- 
vorable, but  all  had  not  submitted  to 
his  rebuke,  and  the  adversaries  who 
opposed  his  teachings  before  were 
more  virulent  than  ever,  now  seeking 
to  undermine  his  authority  as  an 
apostle.  It  was  therefore  with  a  two- 
fold purpose  he  wrote  this  second  let- 
ter, to  comfort  some  whom  he  had 
"made  sorry"  by  his  previous  one,  and 
to  defend  his  character  and  authority 
against  those  who  impugned  both.  For 
this  reason,  as  Alford  says,  "we  find 
consolation  and  rebuke,  gentleness  and 


severity,  earnestness  and  irony  suc- 
ceeding one  another  at  short  intervals 
and  without  notice."  To  quote  the 
Scofield  Bible,  his  spiritual  burdens 
were  of  two  kinds,  solicitude  for  the 
maintenance  of  the  churches  in  grace 
as  against  the  law-teachers,  and  an- 
guish over  the  distrust  felt  towards 
him  by  Jews  and  Jewish  Christians. 
The  latter  rejected  the  revelation 
through  Paul  of  the  doctrines  of 
grace,  grounding  themselves,  probably, 
on  the  kingdom  teachings  of  our  Lord 
(Rom.  15:8),  seemingly  oblivious  that 
a  new  dispensation  had  been  intro- 
duced by  Christ's  death.  It  was  this 
that  made  necessary  a  defense  of  the 
origin  and  extent  of  his  apostolic  au- 
thority. 

The  first  seven  chapters  are  taken  up 
vvith  an  account  of  his  principles  of  ac- 
tion ;  chapters  8  and  9  are  an  appeal 
for  the   collection  for  the  poor  saints 


376 


II  CORINTHIANS 


2 :  14-4 :  7 


at  Jerusalem ;  and  the  remaining  chap- 
ters are  a  straight  out  defense  of  his 
apostolic  authority. 

The  particular  part  assigned  for  this 
lesson  is  the  writers  explanation  of  his 
conduct  with  respect  to  his  promised 
visit  (see  the  close  of  the  first  epistle), 
and  with  respect  to  the  case  of  incest 
(see  c.  5  of  the  same). 

The  customary  salutation,  or  greet- 
ing, (i  :  I,  2),  is  followed  by  the  usual 
thanksgiving  (w.  3-7),  in  which  the 
apostle  mentions  his  sufferings  for 
Christ's  sake,  and  the  relation  they 
bear  to  this  church  as  an  example  of 
patient  endurance  and  Divine  consola- 
tion. He  enlarges  on  his  sufferings, 
going  into  detail  as  to  one  particular, 
to  magnify  the  power  of  God  in  his 
deliverance  as  from  the  dead  (vv.  8- 
10).  Tactfully  he  mentions  his  confi- 
dence in  their  interest  in  him  (v.  11), 
arising,  as  it  must,  out  of  his  faithful 
service  on  their  behalf  (vv.  12,  13), 
which  they  for  the  most  part  were 
ready  to  acknowledge  (v.  14).  Note 
the  exception  in  this  last  verse,  and  its 
indirect  allusion  to  his  enemies,  ("in 
part").  . 

At  this  point  he  begins  his  explana- 
tion of  his  change  of  mind  about  vis- 
iting them,  of  which  his  enemies  had 
taken  advantage.  His  first  thought  had 
been  to  go  to  Corinth  direct  from 
Ephesus,  then  north  into  Macedonia 
where  he  now  was,  and  returning  to 
Corinth  proceed  thence  into  Judea  (v. 
16).  Passing  by  Corinth  and  going 
into  Macedonia  instead,  was  not  a 
mere  \yhim  of  his  carnal  nature,  not 
an  indication  of  trifling  indecision  or 
fear,  but  to  spare  them  the  further  re- 
buke which  must  have  fallen  on  them 
(i  :  17-2:  4). 

He  next  refers  to  his  previous  direc- 
tions about  the  incestuous  person, 
whom  he  now  recommends  to  be  for- 
given and  restored   (vv.  5-1 1). 

Perhaps  the  last  two  verses  (vv.  12, 
13)  suggest  a  further  reason  for  his 
going  into  Macedonia  before  visiting 
Corinth. 

Questions. 

1.  Have  you  examined  the  scripture 
passages  referred  to  in  this  lesson? 

2.  For  what  two-fold  purpose  was 
this  epistle  written? 

3.  What  is  peculiar  as  to  its  literary 
style  ? 

4.  What  was  the  nature  of  Paul's 
spiritual  burden  ? 

5.  Give  the  general  outline  of  the 
whole  epistle  ? 

6.  What  is  the  particular  theme  of 
this  lesson? 

7.  Analyze  the  lesson  by  verses. 


THE  TRIUMPHS  OF  PAUL 'S  MIN- 
ISTRY 

Chapters  2:  14-4:  7 

1.  Pursuing  the  consideration  of  his 
principles  of  action,  Paul  now  shows 
his  ministry  to  have  been  a  triumphant 
one,  notv/ithstanding  the  opposition  of 
his  enemies  (vv.  14-17).  The  triumph 
however,  was  of  God's  power  and 
grace,  and  not  in  himself.  Note  the 
comparison  between  himself  and  the 
false  teachers  (v.  17). 

2.  It  was  not  only  a  triumphant  min- 
istry but  one  fully  accredited  by  them- 
selves  (3  :  i-s). 

3.  It  was  a  spiritual  ministry  as  dis- 
tinguished from  one  of  legalism  (vv. 
6-18).  This  is  the  meaning  of  "the 
letter  killeth,  but  the  spirit  giveth  life" 
(v.  6),  the  first  referring  to  Judaism 
and  the  latter  to  the  Gospel  of  grace. 
Not  that  Paul  would  disparage  the 
former  which  was  glorious  in  its  reve- 
lation (v.  7),  but  the  latter  more  so 
(vv.  8-15).  Prof.  Robertson  in,  "The 
Glory  of  the  Ministry"  gives  a  beauti- 
ful exposition  of  the  last-named  verses. 
The  glory  of  Moses  was  (i),  a  real 
glory — "the  ministration  of  death  writ- 
ten and  engraven  in  stones,  zvas  glo- 
rious";  (2),  a  hidden  glory — "Moses 
put  a  veil  over  his  face;  (3),  a  tem- 
porary  glory — "Israel  could  not  stead- 
fastly look  to  the  end  of  that  which  is 
abolished";  (4),  an  overshadozved 
glory — "if  the  ministration  of  condem- 
nation be  glory,  much  more  doth  the 
ministration  of  righteousness  exceed  in 
glory";  (5),  a  defective  glory — "Who 
hath  made  us  able  ministers  of  the 
New  Testament ;  not  of  the  letter  but 
of  the  spirit";  (6),  an  ineffective 
glory — "their  minds  were  blinded." 
Verses  13  and  14  referring  to  Exodus 
34:33-35,  are  rather  obscure  because 
of  a  wrong  rendering  of  the  Old  Testa- 
ment passage.  The  Revised  Version 
indicates  that  the  Israelites  saw  the 
glory  on  Moses'  face  as  he  spake  ;  but 
when  he  had  ceased,  the  veil  was  put  on 
that  they  might  not  look  on  the  end, 
i.  e.,  the  fading  of  that  transitory  glory. 
To  quote  Alford,  they  were  permitted 
to  see  it  as  long  as  it  was  necessary  to 
be  seen  as  a  credential  of  his  ministry 
but  then  it  was  withdrawn.  Thus  the 
declaration  of  God's  will  to  them  was 
not  in  openness  of  speech,  but  inter- 
rupted and  broken  by  intervals  of  con- 
cealment. This  was  not  the  case  in  the 
Christian  dispensation  of  which  Paul 
was  a  minister. — Synthetic  Bible 
Studies. 

4.  It  was  an  honest  ministry  (4 : 
1-7),  for  the  reason  that  the  apostle's 
life    harmonized    with    the    truth     he 


4:8-5:21 


II  CORINTHIANS 


377 


preached  (vv.  i,  2)  ;  because  it  was 
Jesus  Christ  he  preached  and  not  him- 
self (vv.  3-6)  ;  and  because  the  power 
in  which  he  preached  was  of  God  (v. 
7). 

Questions. 

1.  What  four  points  concerning 
Paul's  ministry  are  here  named? 

2.  How  do  you  understand  the  dis- 
tinction between  the  "letter"  and  the 
"spirit"? 

3.  Give  an  analysis  of  3:8-15. 

4.  How  does  the  Revised  Version 
throw  light  on  Ex.  34:35? 

5.  On  what  grounds  was  Paul's  min- 
istry honest? 

TEIAL  OF  PAUL 'S  MINISTRY 

Chapters  4:  8-5:  21 

1.  His  Sufferings    4:8-15. 

"Troubled,"  "perplexed,"  "persecuted," 
"cast  down" — what  a  story  !  "Pressed 
on  every  side,  yet  not  straitened,"  not 
so  hemmed  in  but  that  he  could  still 
proceed  with  his  work  ;  "perplexed,  yet 
not  in  despair,"  bewildered  like  a  man 
going  in  a  circle,  put  to  it,  yet  not 
utterly  put  out ;  "pursued,  yet  not  for- 
saken," hunted  like  a  wild  animal,  yet 
not  abandoned  to  the  foe ;  "smitten 
down,  yet  not  destroyed,"  thrown  to 
the  ground  but  able  to  rise  again — 
"The  Glory  of  the  Ministry."  But  not 
merely  resigned,  he  has  come  to  re- 
joice in  his  sufferings  because  of  his 
relationship  to  Jesus  Christ  (10,  11). 
For  the  meaning  of  these  last-named 
verses,  compare  Col.  1:24;  i  Cor.  15: 
31;  and  Rom.  8:36.  Indeed  verse  11 
is  a  sufficient  comment  on  verse  10. 
Death  (12)  was  working  in  Paul,  physi- 
cal death,  but  it  was  "working  out  for 
the  good  of  the  saints  who  were  bene- 
fited by  his  ministry."  He  speaks  this 
by  the  same  faith  which  stirred  the 
Psalmist  (verse  13  cf.  with  Ps.  116: 
10),  and  it  is  this  faith  that  gives  him 
the  bright  outlook  for  himself  and  his 
faithful  hearers  as  expressed  in  verse 
14,  and  which  he  amplifies  in  the  next 
division. 

2.  His  Comfort    4:16-5:8. 

(a)  Inward  spiritual  renewing  day 
by  day  (16)  ;  (b)  the  relation  between 
his  earthly  suffering  and  heavenly 
glory  (17,  18)  ;  (c)  which  includes  the 
resurrection  of  his  body  (5:  1-4)  ;  (d) 
his  confidence  rests  on  the  eternal  pur- 
pose of  God  in  his  redemption,  and  the 
indwelling  of  the  Holy  Spirit  in  his 
soul  (5)  ;  (e)  so  that  he  is  always  of 
good  courage  whether  in  his  physical 
body  or  out  of  it  (6-8). 


3.  His  Ambition    9-13' 

"Wherefore  we  labor,"  might  be  ren- 
dered "wherefore  we  are  ambitious." 
"Present  or  absent"  has  reference  to 
the  Lord's  second  poming.  Paul  might 
be  "present,"  i.  e.,  in  his  physical  body 
on  the  earth  when  He  came,  for  like 
all  true  and  intelligent  disciples,  he  was 
expecting  Him  in  his  own  generation ; 
and  yet  he  might  be  "absent,"  in  the 
sense  that  he  had  passed  out  of  the 
body  in  death.  But  in  either  event  he 
must  appear  before  his  "judgment  seat" 
when  He  came  (10).  This  "judgment 
seat  of  Christ"  is  not  that  in  Rev.  20, 
which  is  the  last  judgment  and  takes 
■place  at  the  end  of  the  world,  but  it  is 
one  before  which  disciples,  and  they 
only,  shall  stand  at  the  Second  Coming 
of  Christ.  Notice  that  they  are  to  "re- 
ceive the  things  done"  in  the  body. 
In  other  words,  it  is  not  for  them  a 
judgment  unto  condemnation  because 
they  are  already  by  faith  "in  Christ 
Jesus"  (Romans  8:  i).  It  is  not  to  de- 
termine the  question  whether  they  are 
saved  or  lost,  which  was  settled  the 
moment  of  their  accepting  Christ,  but 
rather  that  of  their  reward  or  loss  of 
the  reward  in  the  Kingdom  of  Heaven 
then  to  be  manifested  (i  Cor.  3  :  11-15). 
"Terror"  (verse  11),  shovild  be  ren- 
dered "fear,"  and  refers  to  the  godly 
fear  Paul  had  with  reference  to  that 
judgment,  his  reverent  desire  to  enter 
upon  his  reward,  and  which  explained 
his  earnestness  as  a  soul-winner.  God 
was  his  witness  to  this,  and  he  trusted 
the  church  at  Corinth  also  was.  If  so 
they  might  properly  speak  of  it  before 
his  enemies  (12)  who  were  reflecting 
on  him  as  one  who  was  out  of  his 
mind   (13). 

4.  His  Motive    14-21. 

"The  love  of  Christ"  here  means  pri- 
marily His  love  for  us  as  indicated  in 
what  follows.  "Then  were  all  dead," 
should  be,  "Then  all  died,"  i.  e.,  all 
true  believers  have  died  to  the  guilt 
and  penalty  of  sin  because  they  are 
members  of  Christ  (Rom.  6).  But  they 
are  now  alive  in  Him  in  a  new  sense 
(v.  15),  and  being  thus  alive  they  are 
not  to  live  for  "themselves,"  their  own 
satisfaction  and  glory,  but  for  Him 
As  a  matter  of  fact  this  was  Paul's 
governing  principle,  he  says  (16). 
"Henceforth  know  we  no  man  after  the 
f^esh,"  means  that  his  relationship  to 
his  fellow  men  is  no  longer  that  of  his 
former  unregenerated  state.  Indeed 
this  includes  that  knowledge  of  Christ 
he  then  had  concerning  Whom  he  says, 
"Know  we  Him  so  no  more."  He 
knows  Christ  differently  now  from  the 
way  he  knew  Him  before  his  conver- 
sion (Acts  9).    This  explains  verse  17. 


378 


II  CORINTHIANS 


6:1-7:16 


Now  all  these  new  "things"  come  from 
God  and  are  the  consequence  of  our 
reconciliation  to  Him  by  Jesus  Christ 
(i8).  This  reconciliation  is  enlarged 
upon  (19-21).  God  Himself  was  recon- 
ciled, God  as  manifested  in  Christ. 
And  His  method  of  reconciling  men  to 
Him  was  not  to  impute  (or  charge) 
their  trespasses  unto  them.  This  act 
of  grace  He  was  able  to  express  be- 
cause He  had  imputed  those  trespasses 
unto  His  Son,  mankind's  substitute. 
Who  had  no  sin.  The  ministry  of  this 
reconciliation  had  been  committed 
unto  Paul  who,  with  his  fellow-preach- 
ers, was  an  ambassador  for  Christ,  the 
mouth-piece  of  God,  beseeching  men 
to  accept  the  reconciliation  thus 
wrought  out  for  them,  by  accepting  the 
Reconciler,  Jesus  Christ. 

Questions. 

1.  Name  the  four  principal  sub- 
divisions of  this  lesson. 

2.  What  five  considerations  minis- 
tered to  Paul's  comfort  in  the  midst  of 
his  trials? 

3.  To  what  event  does  "present  or 
absent"  have  reference  ? 

4.  Explain  5  :  10,  and  16. 

5.  Analyze  verses  19-21. 

HIS  APPEAL  TO  THE  CHUECH 

Chapters  6-7 

I.  Not  to  Receive  the  Grace  of  God 
in  Vain,     6:  i-io. 

These  Corinthians  as  believers  on 
Jesus  Christ,  had  received  the  grace  of 
God  in  their  justification  and  all  which 
it  implied ;  but  they  would  have  re- 
ceived it  "in  vain"  did  it  not  bring 
forth  the  proper  fruit  in  their  lives. 
That  such  is  the  meaning  is  evident  by 
verse  3  :  "Giving  no  occasion  of 
stumbling  that  our  ministration  be  not 
blamed,"  which  is  the  negative  side. 
And  by  verse  4 :  "In  everything  com- 
mending ourselves  as  ministers  of 
God,"  which  is  the  positive  side.  Now 
follows  a  flight  of  eloquence  in  praise 
of  Christian  ministration  (vv.  4-10). 
We  use  "ministration"  rather  than 
"ministry"  because  while  Paul  has 
himself  in  the  foreground,  he  is  not 
limiting  what  he  says  to  "ordained  min- 
isters," but  includes  all  Christians. 
Notice  the  rhetorical  device  in  the 
grouping  of  the  experiences  by  the  use 
of  the  words  "in,"  "by,"  "as,"  (Greek, 
En  Dia,  Hos).  The  first  touches  en- 
vironment (vv.  4,  5).  The  second, 
conduct  (vv.  6,  8).  It  was  in  the 
midst  of  such  untoward  environment 
to  quote  "The  Glory  of  the  Ministry," 
that  Paul  found  the  graces  of  the  heart 
to    grow    "like    orchids    on    the    wild 


rocks."  In  this  second  group  of  ex- 
periences there  is  progress  over  the  first. 
''By"  suggests  aggressive  conflict  in  the 
spiritual  sense — "The  atmosphere  of 
conflict,  the  swing  of  victory."  The 
third  group  is  one  of  paradoxes  (vv.  9, 
10).  Light  and  shadow  interplay,  and 
as  the  work  quoted  above  says,  "One 
can  get  a  double  report  on  almost  any 
man's  life  unless  he  has  been  a  non- 
entity." This  is  particularly  true  of  a 
Christian,  and  in  a  good  sense,  since 
he  must  almost  of  necessity  appear  as 
one  thing  to  the  world  and  another  to 
the  household  of  God  able  to  appre- 
ciate spiritual  things. 

2.  Not  to  be  Unequally  Yoked  To- 

gether 6:7-11:1. 

This  division  is  a  continuation  of  the 
foregoing  about  receiving  the  grace  of 
God  in  vain,  and  the  great  New  Testa- 
ment classic  on  Christian  separation. 
To  quote  the  Scofield  Bible :  Separa- 
tion in  Scripture  is  twofold ;  "from" 
whatever  is  contrary  to  the  mind  of 
God ;  and  "unto"  God  Himself.  The 
uneqvial  yoke  is  anything  which  unites 
a  child  of  God  and  an  unbeliever  in  a 
common  purpose  (Deut.  22:10).  Sep- 
aration from  evil  implies  (a)  separa- 
tion in  desire,  motive,  and  act,  from 
the  world,  in  the  ethically  bad  sense  of 
this  present  world-system  (see  Rev.  13  : 
8)  ;  and  (b)  separation  from  believers, 
especially  false  teachers,  who  are  "ves- 
sels unto  dishonour"  (2  Tim.  2:  20,  21  ; 
2  John  9-10).  Separation  is  not  from 
contact  with  evil  in  the  world  or  the 
church,  but  from  complicity  with  and 
conformity  to  it  (John  17:15;  2  Cor. 
6:14-18;  Gal.  6:1).  The  reward  of 
separation  is  the  full  manifestation  of 
the  divine  fatherhood  (2  Cor.  6:17, 
18)  ;  unhindered  communion  and  wor- 
ship (see  Heb.  13:13-15),  and  fruitful 
service  (2  Tim.  2:21),  as  world-con- 
formity involves  the  loss  of  these, 
though  not  of  salvation. 

3.  Not  to  Reject  the  Apostle  Him- 

self and  His  Teachings     7:2- 
t6. 

Note  the  seven  reasons  for  this : 
For  the  ist  see  verse  2;  for  the  2d 
verse  3;  for  the  3d  verses  4,  14,  16; 
for  the  4th  verse  5  ;  for  the  5th  verses 
6,  7,  13;  for  the  6th  verses  8  to  11; 
for  the  7th  verse  15. 

A  brief  word  on  verses  8-1 1  :  Paul 
regretted  his  previous  letter  because  it 
had  made  them  sorry ;  but  now  he  did 
not  regret  it  because  it  had  made  them 
sorry  in  the  right  way,  "after  a  godly 
manner."  They  had  sorrowed  with  a 
sorrow  never  to  be  regretted.  Verse 
II  shows  in  what  manner  this  was 
true. 


Chs.  8-13 


II  CORINTHIANS 


379 


Questions. 

1.  For  what  three  things  did  Paul 
appeal? 

2.  What  is  meant  by  receiving  "the 
grace  of  God  in  vain"  ? 

3.  Why  do  we  use  the  word  "minis- 
tration" ? 

4.  What  rhetorical  device  is  here 
used  ? 

5.  What  does  separation  from  evil 
imply  ? 

6.  Name  the  seven  reasons  for  Paul's 
personal  appeal. 

CONTRIBUTION    TOR    THE 
SAINTS 

Chapters  8-9 

The  mother  church  at  Jerusalem  was 
passing  through  stormy  days,  and  its 
common  chest  was  replenished  by  all 
the  daughter  churches.  Macedonia,  in 
its  poverty,  had  contributed  liberally 
but  the  wealthy  and  flourishing  Corin- 
thians had  been  backward,  and  the 
apostle  devotes  nearly  one-sixth  of  his 
present  letter  to  arguments  and  plead- 
ings for  greater  generosity  on  their 
part.     He  enjoins  the  duty  of  giving: 

1.  By  the  example  of  the  churches  in 
Macedonia  (8:1-4).  They  were  poor, 
yet  lavish.  The  effect  of  divine  grace 
on  their  hearts. 

2.  By  the  sense  of  congruity  in  the 
Christian  life  (8:7).  They  already 
abounded  in  other  gifts  such  as  faith, 
utterance  and  knowledge ;  liberality 
therefore  was  expected.  Its  absence 
would  be  a  defect  in  the  symmetry  of 
their  spiritual  experience. 

3.  As  a  proof  of  their  love  and  grati- 
tude to  Jesus  Christ  (8:8,  9),  who, 
though  rich,  yet  for  their  sakes  had 
become  poor. 

4.  In  consideration  of  what  they  pro- 
fessed to  be  willing  to  do.  Regard  for 
their  promises    (8:10,    11). 

5.  The  offering  would  be  appreciated 
not  according  to  its  size,  but  the  spirit 
in  which  it  was  given  (8:  12). 

6.  The  care  of  the  poor  saints  should 
not  fall  on  a  few  but  all  should  be 
equally  burdened   (8:  13-15). 

7.  The  apostle's  honor  was  at  stake 
(8  :  24,  also  q  :  3,  4).  He  had  boasted 
of  their  willingness. 

8.  As  they  sowed  they  would  reap 
(9:6). 

9.  God  was  able  to  reward  them  (9 : 
8-1 1 ). 

10.  They  would  thus  glorify  God  (9: 
13)- 

11.  They  would  thus  secure  the 
prayers  and  love  of  the  saints   (9:  14). 

The  foregoing  is  abbreviated  from 
"Synthetic  Bible  Studies,"  but  there  is 
further  homiletic  value   in  the   follow- 


ing division  of  the  chapters  in  the  Sco- 
field  Bible :  The  example  of  Mace- 
donia (8:1-6);  the  exhortation,  (vv. 
7-15);  the  messengers,  (8:9-16:5); 
the  encouragement  (vv.  6-15).  From 
the  same  source  we  get  a  summing  up 
of  the  Christian  doctrine  of  giving,  as 
follows : 

(i)  It  is  a  "grace,"  i.  e.  a  disposition 
created  by  the  Spirit  (8,  7).  (2)  In 
contrast  with  the  law,  which  imposed 
giving  as  a  divine  requirement,  it  is  vol- 
untary, and  a  test  of  sincerity  and  love 
(8:8-12;  9:1,  2,  5,  7).  (3)  The  privi- 
lege is  universal,  belonging,  according 
to  ability,  to  rich  and  poor  (8:  1-3,  12- 
15.  Cf.  I  Cor.  16:  I,  2).  (4)  It  is  to 
be  proportioned  to  income  (8:12-14, 
Cf.  I  Cor.  16:2).  The  O.  T.  propor- 
tion was  the  tithe,  a  proportion  which 
antedates  the  law  (Gen  14:20).  (5) 
Its  rewards  are  (a)  joy  (8:2);  (b) 
increased  ability  to  give  in  proportion 
to  that  which  has  been  already  given 
(9:7-11);  (c)  increased  thankfulness 
to  God  (9:  12)  ;  (d)  God  and  the  gos- 
pel glorified  (9:  13,  14). 

Questions. 

1.  Have  you  carefully  examined  the 
eleven  arguments  for  Christian  giving? 

2.  Divide  the  eleven  arguments 
among  the  four  homiletic  divisions  of 
the  chapter. 

3.  Summarize  the  doctrine  of  Chris- 
tian giving. 

DEFENCE  OF  HIS  APOSTLESHIP 

Chaptees  10-13 

At  this  point  Paul  begins  his  per- 
sonal defence  which  concludes  the 
epistle.  And  here  we  perceive  more 
particularly  that  interchange  of  gravity 
and  irony  to  which  reference  has  been 
made,  and  which  causes  these  chapters 
to  be  so  difficult  of  explanation. 

The  apostle's  critics  had  reflected  on 
his  personal  appearance  (10:  i,  7,  10)  ; 
on  what  they  were  pleased  to  consider 
his  carnality  (v.  3)  ;  his  lack  of  elo- 
quence (11:5)  and  his  lack  of  dignity 
(11  :  7-10).  We  shall  find  it  inconven- 
ient to  deal  with  these  subjects  other- 
wise than  as  they  come  before  us  in  the 
chapters. 

Chapter  10.  They  said  that  in  their 
presence  he  was  "base"  or  "lowly," 
but  that  absent  he  was  bold  as  indi- 
cated in  his  letters  (v.  i).  He  be- 
sought them  therefore,  to  heed  his 
words  that  he  might  not  have  occasion 
to  be  "bold"  against  them  when  he  was 
present  (v.  2).  He  had  particular 
reference  to  some  who  regarded  him  as 
walking  "according  to  the  flesh."  They 
would  see  that  any  spiritual  weakness  in 
his  conduct  did  not  show  itself  in  the 


380 


II  COEINTHIANS 


weapons  or  results  of  his  spiritual  con- 
flicts wih  the  enemies  of  the  truth  (vv. 
3-6). 

They  were  looking  on  the  outward 
appearance,  despising  him  and  conceit- 
edly claiming  some  special  relationship 
to  Christ  for  themselves.  He  meets 
this  by  a  presentation  of  his  true 
claims,  as  to  which  he  might  go  further 
without  idle  boasting  and  justify  any 
expressions  of  apostolic  power  in  his 
letters  (vv.  7-1 1).  In  proof  of  this  he 
appeals  to  facts  including  his  work 
among  them  in  Corinth  (vv.  12-14)  ', 
and  delicately  intimates  that  when  the 
present  trouble  was  at  an  end,  they 
would  assist  him  to  extend  his  ministry 
further  (vv.  15-18).  (Cf.  Romans  i  : 
10;    15:28). 

Chapter  11.  His  pleadings  continue 
because  of  his  love  for  them  and  his 
fear  of  their  beguilement.  They  were 
tolerating  those  who  were  preaching 
another  gospel  to  them,  and  surely  they 
might  bear  with  him,  since  he  was  in 
no  respect  inferior  to  those  "over- 
much" apostles  (vv.  1-6).  Verse  2  is 
very  interesting.  For  an  explanation 
of  "a  godly  jealousy"  see  Exodus  20 : 
S,  and  Joshua  24:  19.  For  "one  hus- 
band" and  "chaste  virgin"  see  i 
Corinthians  1:12.  The  espousal  in 
this  case  took  place  when  they  were 
converted  to  Christ,  the  presentation 
will  take  place  when  He  comes  again. 
Verse  3  is  interesting  from  another 
point  of  view,  since  it  shows  that  Paul 
regards  the  fall  (Genesis  3)  as  histori- 
cal. Note  also  that  the  tempter  did 
not  propose  to  take  Eve's  allegiance 
away  from  God  entirely,  but  only  to 
corrupt  her  faith,  which  was  enough. 
At  this  point  he  refers  to  their  as- 
sumed contempt  because  he  had  not 
demanded  pay  from  them,  explaining 
the  reasons  for  his  conduct  (vv.  7-12), 
plainly  characterizing  the  "false  apos- 
tles" (vv.  13-15).  They  have  com- 
pelled hinj  to  boast  (vv.  16-33)  for 
which  he  apologizes.  Verses  23-27  re- 
veal a  life  of  hardship  far  beyond  any- 
thing told  of  Paul  in  the  Acts.  Verse 
19  is  ironical. 

Chapter  12.  Here  we  come  to  "vis- 
ions and  revelations"  vouchsafed  to 
him.  In  these  there  could  be  no  self- 
commendation,  but  only  that  of  a  man 
in  Christ  lifted  out  of  his  own  indi- 
viduality, and  thought  worthy  of  such 


grace  on  account  of  being  in  Christ. 
His  only  object  in  boasting  of  such  an 
one  was  to  bear  witness  to  the  super- 
natural life  he  was  living  and  that 
such  glorious  things  had  been  granted 
him.  In  behalf  of  himself  he  would 
boast  only  in  his  infirmities  (vv.  1-6). 
— Lange.  Verses  7-10  are  self-ex- 
planatory except  as  to  the  nature  of 
the  "thorn  in  the  flesh."  It  has  been 
spoken  of  as  "chronic  ophthalmia,  in- 
ducing bodily  weakness  and  a  repul- 
sive appearance"  (Galatians  4:  15),  but 
no  one  knows  what  it  was.  The  Cor- 
inthians should  not  have  made  it  nec- 
essary for  him  thus  to  speak  of  him- 
self ;  they  should  have  spoken  on  his 
behalf  (v.  11),  for  the  signs  of  an 
apostle  were  wrought  by  him  among 
them  (vv.  12,  13).  The  insinuation 
about  his  having  ministered  to  them 
without  monetary  gain  is  once  more 
referred  to,  in  order  to  say  that  he  will 
continue  to  do  so.  He  is  their  parent, 
and  parents  lay  up  for  the  children 
(vv.  14,  15).  Those  he  had  sent  to 
them  had  followed  his  example  in  this 
respect  (vv.  16-18).  The  church,  how- 
ever, must  not  suppose  that  in  what  he 
was  saying  he  was  excusing  himself  to 
them.  On  the  contrary  he  was  doing 
all  things  for  their  edifying  (v.  19), 
and  in  the  hope  that  when  he  visited 
them  the  third  time,  it  might  not  be 
with  a  rebuke  and  with  sorrow  be- 
cause of  their  sin   (vv.   20,  21). 

Chapter  13.  He  emphasizes  the  re- 
buke and  chastening  that  await  some 
on  his  third  coming  if  they  do  not  re- 
pent (vv.  i-io),  closing  with  an  exhor- 
tation (v.  11),  salutation  (vv.  12,  13) 
and  benediction  (v.  14). 

Questions. 

1.  What  is  the  general  theme  of  this 
lesson? 

2.  In  what  four  ways  had  Paul's 
critics  reflected   on  him? 

3.  Why  had  Paul  declined  material 
support  from  the  church  at  Corinth  ? 

4.  What  kind  of  apostles  were  these 
who  were  comparing  themselves  with 
Paul  ? 

5.  What  kind  of  life  was  Paul  really 
living? 

6.  Why  sJiould  the  Corinthians  have 
commended  Paul? 

7.  With  what  does  he  threaten  the 
church  on  his  next  visit? 


Chs.  1-2 


GALATIANS 


381 


EPISTLE  TO  THE  GALATIA:NS 


INTEODUCTORY 

The  Acts  of  the  Apostles  records 
that  Paul  visited  the  province  of  Gala- 
tia  in  Asia  Minor  twice,  on  his  second 
and  third  journeys,  but  no  mention 
was  made  of  any  particular  city  or 
town  at  which  he  stopped  on  either  oc- 
casion. Acts  i6:  6,  18:23.  It  was  on 
the  third  journey,  and  probably  during 
his  long  stay  at  Ephesus,  though  some 
would  say  at  Corinth,  that  this  epistle 
was  written.  The  occasion  for  writing 
it  carries  us  back  to  the  fifteenth  chap- 
ter of  Acts  and  the  story  of  the  first 
Church  council  held  at  that  time.  The 
Judaizing  teachers  there  referred  to 
tracked  Paul's  footsteps  everywhere, 
seeking  to  circumvent  the  preaching  of 
a  free  Gospel  and  teaching  the  need 
of  circumcision  and  other  observances 
of  the  Mosaic  law  in  order  to  salva- 
tion. They  had  good  soil  to  work  on 
in  Galatia,  for  the  people  seem  to  have 
been  of  a  demonstrative  and  fickle 
mind.  (1:6,  4:9,  4:15.  16,  s:iS-) 
That  this  was  the  condition  of  things 
in  the  church,  and  that  many  had  al- 
ready fallen  into  the  snare  of  seeking 
to  supplement  faith  by  works  is  further 
evident  from  1:6-9,  3  ■  3.  4:9-11,  5:3, 
etc.  The  object  of  the  epistle,  there- 
fore, is  to  restore  these  people  to  the 
faith,  and  in  the  working  out  of  that 
object  the  epistle  becomes  an  inspired 
classic  on  that  fundamental  doctrine 
of   Christianity,   Justification   by    Faith. 

It  would  seem  that  the  false  teachers 
in  order  to  undermine  the  confidence 
of  the  people  in  the  Gospel  itself,  must 
first  accomplish  the  same  purpose  with 
reference  to  the  apostolic  authority  of 
Paul.  They  must  first  destroy  his  au- 
thority as  an  inspired  apostle  before 
they  could  weaken  the  foundations  of 
the  Gospel  he  preached.  This  they 
sought  to  do  using  Peter  as  a  sort  of 
comparison  and  contrast.  The  last- 
named  preached  no  different  Gospel 
from  Paul,  _  but  being  the  apostle  to 
the  circumcision,  i.  e.,  the  Jews,  (Gala- 
tians  2:6-9),  presented  it  from  the 
Jewish  standpoint,  while  Paul  as  the 
apostle  to  the  uncircumcision  did  the 
same  from  the  Gentile  standpoint.  We 
can  see  how  there  may  have  been  some 
differences  in  the  mode  of  presentation 
which  gave  opportunity  to  these  un- 
sanctified  Jewish  Christians  to  de- 
nounce Paul  as  unorthodox.  They  had 
an  advantage  also  in  that  Paul  was  not 
one  of  the  original  twelve. 


The  plan  of  the  Epistle  lends  itself 
to  a  three-fold  division.  Chapters  i 
and  2  are  of  a  personal  character  in 
which  Paul  defends  his  apostolic  au- 
thority ;  chapters  3  and  4  are  doctrinal, 
in  which  he  defends  the  Gospel  or  the 
doctrine  of  justification  by  faith  ;  while 
chapters  5  and  6  are  practical  and  con- 
tain the  application  of  the  doctrine  to 
the  daily  life  of  the  individual  Chris- 
tian. 

Questions. 

1.  How  often  did  Paul  visit  Galatia? 

2.  What  two  cities  have  been  named 
as  the  abode  of  Paul  at  the  time  of 
writing  this  epistle? 

3.  Tell  the  story  of  Acts  15. 

4.  Describe   the  Gaiatian  people. 

5.  What  was  the  object  of  this 
epistle? 

6.  What  was  the  method  of  the  false 
teachers? 

7.  Name  the  three  divisions  of  this 
epistle. 

PAUL'S    DEFEN"CE    OF    HIS    AU- 
THOEITY 

Chapters  1-2 

Paul  defends  his  authority  in  five 
ways.      On    the   ground   of 

1.  His  Divine  call,   i  :  i. 

2.  His  Divine  revelation  of  the  Gos- 
pel, I  :  II,  12. 

3.  His  independence  of  the  other 
apostles,  I  :  15-24. 

4.  His  endorsement  by  the  church, 
2 :  i-io. 

5.  His  rebuke  of  Peter,  2:  11-14. 
Speaking    of    his    Divine    call,    some 

would  say  that  his  reference  to  man- 
made  apostles  has  an  application  to  the 
choice  of  Matthias  in  Acts  i,  though 
there  may  be  a  question  about  this.  In 
like  manner,  his  reference  to  the  way  in 
which  he  received  the  revelation  of  the 
Gospel  recalls  the  circumstances  of  his 
conversion  in  Acts  9,  as  well  as  the 
experience  referred  to  in  verses  17  and 
18  of  this  chapter.  In  the  section 
treating  of  his  endorsement  by  the 
church  there  is  an  allusion  (chapter  2: 
I,  2),  to  the  journey  and  its  results 
spoken  of  in  Acts  15  at  the  time  of  the 
first  general  council  of  the  church  to 
settle  the  question  of  justification. 
Particular  attention  should  be  called  to 
his  bold  and  consistent  attitude  with 
reference  to  the  circumcision  of  Titus 
(3-5),  an  allusion  to  which  was  made 
in  our  study  of  the  Acts.     It  is  notice- 


382 


GALATIANS 


Chs.  34 


able,  too,  that  Paul  makes  as  much  of 
his  final  endorsement  by  the  church  as 
of  his  independence  of  the  leaders  of 
the  church  prior  thereto.  He  would 
give  his  adversaries  no  advantage  over 
him,  as  if  they  should  say  he  were  too 
independent  and  could  not  be  acknowl- 
edged by  them  until  he  had  received 
the  acknowledgment  of  the  accepted 
authorities.  His  rebuke  of  Peter  shows 
him  to  have  been  naturally  the 
stronger  character  of  the  two,  and  in 
consideration  of  the  fact  that  Peter 
was  doubtless  being  quoted  by  his  op- 
ponents, proves  a  convincing  argu- 
ment for  his  own  authority. 

In  verse  i?  of  chapter  2,  the  Sco- 
field  Bible  has  this  illuminating  foot- 
note :  "If  we  Jews,  in  seeking  to  be 
justified  by  faith  in  Christ,  take  our 
places  as  mere  sinners  like  the  Gen- 
tiles, is  it  therefore  Christ  who  makes 
us  sinners?  By  no  means.  It  is  by 
putting  ourselves  again  under  law 
after  seeking  justification  through 
Christ,  that  we  act  as  if  we  were  still 
unjustified  sinners,  seeking  to  become 
righteous  through  law-works." 

Questions. 

1.  Give  the  five  arguments  of  Paul 
in  defence  of  his  apostolic  authority.  _ 

2.  Recall  the  circumstances  of  His 
call  to   the  Apostleship. 

3.  Recall  the  circumstance  of  his  en- 
dorsement by  the   church. 

4.  What  shows  his  tact  in  offsetting 
any  advantage  against  him? 

5.  Explain  2:17. 

JUSTinCATION  BY  FAITH 

Chapters  3-4 

I.  Having  established  his  authority 
as  an  apostle,  and  his  right  to  expound 
the  Gospel  he  had  received  ;  Paul  now 
enters  upon  the  elucidation  of  the  lat- 
ter, or  rather  proceeds  to  the  defense 
of  its  cardinal  teaching.  This  is  the 
doctrine  that  man  is  justified  only  by 
faith  in  Jesus  Christ  without  the  works 
of  the  law.  The  same  doctrine  was  en- 
larged upon  in  Romans,  only  there  he 
was  expressing  the  Divine  side  of  its 
truth  while  here  he  is  shov/ing  the 
human  side.  There  he  taught  that 
God  justified  man  by  giving  him  a 
Tightness  or  righteousness  that  satis- 
fied His  justice,  here  he  teaches  that 
man  receives  this  blessing  simply  by 
believing  on  Jesus  Christ.  The  false 
teachers  had  denied  this  and  had  led 
some  of  the  Galatians  back  to  the 
law  of  Moses  both  as  (in  part  at 
least),  the  ground  of  their  justifica- 
tion and  the  means  of  their  perfection 
in  holiness.     Paul  shows  the  untruth- 


fulness and  futility  of  this  in  the   fol- 
lowing way : 

1.  By  their  own  experience  of  the  ef- 
fects of  faith  in  the  Gospel,   3  :  1-5. 

2.  By  the  history  of  Abraham  the 
founder  of  the  Jewish  Nation,  6-9. 

3.  By  the  teachings  of  Old  Testa- 
ment   Scriptures,    10-12. 

4.  By  the  nature  of  the  work  of 
Christ,   13,   14. 

2.  The  first  might  be  called  the  "ar- 
gumentum  ad  hominem."  It  was  evi- 
dent to  these  Galatian  christians  that 
they  had  received  the  Holy  Spirit.  But 
how  had  they  come  to  receive  Him, 
through  observing  the  Mosaic  law  or 
the  preaching  of  the  Gospel?  The 
answer,  of  course,  was  foreseen.  It 
was  as  the  result  of  Paul's  preaching 
and  not  the  observance  of  circumcision 
or  anything  else.  Why  then  did  they 
need  to  supplement  the  work  of  the 
Spirit  by  that  of  the  flesh? 

The  second  argument  is  well  adapted 
to  refute  the  Judaizing  teachers,  since 
Abraham  was  the  founder  of  their 
faith.  And  yet  Abraham  clearly  was 
justified  by  believing  on  God  and  be- 
fore he  was   circumcised. 

The  argument  from  the  teachings  of 
Scripture  requires  no  explanation,  since 
the  passages  quoted  plainly  state  that 
if  one  elects  to  be  saved  by  the  law 
and  not  by  grace,  he  can  only  be 
save  by  keeping  the  wholeof  it.  Cir- 
cumcision nor  ceremonialism  of  any 
kind  were  not  enough. 

The  work  of  Christ  did  away  with 
all  these  things  which  only  fore- 
shadowed Him.  He  hath  redeemed  us 
from  the  curse  of  the  law,  why  then 
dishonor  His  work  and  put  ourselves 
voluntarily  under  that  curse  a  second 
time?  The  whole  argument  is  clear 
and   convincing. 

3.  But  at  this  point  the  apostle  sup- 
plements his  argument  by  a  brief  dis- 
quisition on  the 

Relation  of  the  Law  to  the  Prom- 
ise. 

He  anticipates  a  possible  objection 
to  his  argument.  It  were  as  though 
some  one  shoula  say :  Granted  that 
God  saved  Abraham  or  accounted  him 
righteous  on  the  ground  of  his  belief  in 
His  promise ;  is  it  not  true  that  430 
years  after  that  promise  to  Abraham 
He  gave  the  law  to  Moses?  And  was 
not  this  law  to  take  the  place  of  that 
promise  as  a  ground  of  human  right- 
eousness? Paul  answers.  No.  (Verses 
15-18).  His  imaginary  interlocutor 
then  inquires,  Why  was  the  law  given  ? 
What  purpose  does  it  serve?  Paul's 
reply  discloses  two  points: — (i),  the 
law    was   given    because   of   transgres- 


Chs.  5-6 


GALATIANS 


383 


sions,  etc.,  verse  19.  As  the  transgres- 
sions of  men  multiplied  and  became 
aggravated,  God  was  obliged  to  come 
to  His  people  in  an  entirely  new  way, 
in  a  more  distant  revelation  than  existed 
in  the  time  of  the  patriarchs.  "The 
law  was  given,  not  so  much  in  order  to 
prevent  transgressions,  as  to  bring  men 
under  a  more  strict  accountability  for 
them,  and  a  more  plainly  expressed 
curse."  This  brings  us  to  (2),  the 
law  was  our  schoolmaster  to  bring 
us  to  Christ,  verse  24.  The  Greek 
word  for  schoolmaster  here  means  a 
faithful  slave  entrusted  with  the  care 
of  a  boy  from  his  tender  years  till 
puberty  to  keep  him  from  physical 
and  moral  evil,  and  accompany  him  to 
his  studies  and  amusements.  He  ap- 
proached his  charge  with  commands 
and  prohibitions,  and  in  a  sense  with 
limitations  of  his  freedom.  All  this 
as  a  means  to  an  end,  viz :  that  the 
boy  might  be  trained  for  mature  age, 
and  the  assumption  of  that  higher  grade 
of  life  for  which  he  was  destined. 
(Lange).  Thus  the  law  leads  men  to 
Christ.  It  restrains  and  rebukes  us, 
it  shows  us  our  sin  and  danger,  it  con- 
demns us,  and  thus  makes  us  feel  the 
need  of  a  Redeemer  and  prepares  us  to 
receive  Him  when  presented  to  our 
faith.      Compare    Romans    10:4. 

4.  Paul  continues  this  general  subject 
throughout  chapter  four,  climaxing  the 
whole  in  the  allegory  of  Sarah  and 
Hagar,  (21-31).  This  is  not  to  say  that 
the  story  of  Sarah  and  Hagar  was  not 
historical  in  Genesis,  but  only  that  the 
apostle  uses  the  fact  in  an  accommo- 
dated or  allegorical  sense  for  illustra- 
tion. The  design  seems  to  be  to  show 
the  effect  of  being  under  bondage  of 
the  Jewish  law  as  compared  with  the 
liberty  of  the  Gospel.  Hagar  and  her 
son  were  treated  with  severity,  cast 
out  and  persecuted,  and  became  a  fit 
representation  of  Jerusalem  as  it  was 
in  the  time  of  Paul.  Sarah  and  Isaac 
enjoyed  freedom  and  sonship,  and  be- 
came correspondingly  a  fit  representa- 
tion of  the  New  Jerusalem  or  the  true 
kingdom  of  God.  Which  would  these 
Galatian  Christians  choose,  to  remain 
under  the  freedom  of  the  Gospel,  or 
voluntarily  put  themselves  into  the 
bondage  and  under  the  yoke  of 
Judaism? 

"The  allegory  is  addressed  to  justi- 
fied but  immature  believers,  who,  under 
the  influence  of  legalistic  teachers,  "de- 
sire to  be  under  the  law,"  and  has  there- 
fore no  application  to  a  sinner  seeking 
justification.  It  raises  and  answers  for 
the  fifth  time  in  this  epistle,  the  ques- 
tion :  Is  the  believer  under  the  law?" 
— Scofi.eld  Bible. 


Questions. 

1.  What  has  the  writer  entered  upon 
in   this  part   of  the    epistle? 

2.  What  is  the  difference  between 
Galatians  and  Romans  as  to  the  teach- 
ing  about  justification? 

3.  Name  the  four  direct  arguments 
for  justification  by  faith  in  Chapter  3? 

4.  Amplify   the   first    argument. 

5.  What  is  the  title  of  the  supple- 
mental argument? 

6.  For  what  two-fold  purpose  was  the 
law    given    after    the    promise? 

7.  How  would  you  state  the  teach- 
ing  of   the   allegory? 

PEACTICAL  APPLICATION 

Chapters  5-6 

_  In  applying  the  doctrine  Paul  urges 
his  readers  to  stand  fast  in  the  liberty 
of  Christ,  (5:1-12),  but  in  doing  so 
not  to  abuse  that  liberty,  (5:13-6:10). 
He  mentions  four  ways  in  which  it  may 
be  abused : 

Uncharitableness,   13-15. 

Uncleanness,   16-25. 

Pride,    26-6  :  5. 

Selfishness,  6-10. 

The  first-mentioned  warning  or  ex- 
hortation speaks  for  itself.  They  were 
to  give  over  contending  on  this  matter 
and  everything  else,  and  live  in  peace. 

The  second  is  important  as  showing 
that  sins  of  the  mind  (20),  as  well  as 
of  the  body  (19,  21),  are  classified  as 
of  the  flesh  ;  that  the  practice  of  such 
sins  eternally  disinherits  (21),  and  that 
the  Holy  Spirit  is  given  to  believers  for 
the  purpose  of  overcoming  them  (17). 
Read  this  last  verse  in  the  Revised  Ver- 
sion and  see  the  different  construction 
put  upon  the  word  "may"  instead  of 
"can"   in   the   last   phrase. 

The  "pride"  referred  to  in  the  third 
instance  is  spiritual  pride ;  in  which 
connection  note  the  contrast  between 
verses  2  and  5  of  chapter  5.  The 
Greek  word  for  "burden"  is  not  the 
same  in  both  cases  and  the  statements 
are  not  contradictory.  In  the  first  in- 
stance Paul  tells  them  to  bear  with 
others'  "burdens"  of  infirmity  in  sym- 
pathy ;  and  in  the  second,  that  self- 
examination  will  make  them  feel  they 
have  enough  to  do  with  their  own 
"load"  of  sin  without  comparing  them- 
selves  boastfully   with   their   neighbors. 

What  in  the  fourth  place  is  called 
selfishness,  might  be  equally  described 
as  parsimony.  Verse  6  seems  to  refer 
to  the  care  they  should  evince  for  their 
spiritual  teachers  in  their  temporal  con- 
cerns ;  and  the  reference  to  "sowing 
and  reaping"  in  the  following  verseS 
primarily  alludes  to  the  same  thing. 


384 


GALATIANS-EPHESIANS      Gal.  6-Eph.  1 


In  closing  the  lesson  note  verse  ii 
for  its  bearing  on  2  Thessalonians  3 : 
17- 

"How  large  a  letter,"  really  means 
"with  how  large  letters."  The  apostle, 
as  was  stated  in  the  treatment  of  2 
Corinthians,  had  a  serious  affliction 
of  the  eyes,  a  common  disease  in  the 
East,  which  caused  him  to  usually  dic- 
tate his  letters.  He  seems  to  have  had 
no  amanuensis  at  hand  just  now,  but 
the  urgency  of  the  situation  at  Galatia 
make  it  necessary  to  write  to  them  with 
his  "own  hand,"  even  though  with  pain 
and  difficulty. 


Questions. 

1.  From  the  positive  side,  what  appli- 
cation   does   Paul   make   of   this   whole 

epistle  ? 

2.  From   the  negative  side,  what  ob- 
ligations does  he  lay  upon  his  readers? 

3.  What   three  great   facts   about   sin 
are  taught  in  Chapter  5:16-25? 

4.  Explain  the  two-fold  use  of  "bur- 
den" in  Chapter  6? 

5.  To  what  particular  sin  does  Chap- 
ter 6  :  7,  8  refer? 

6.  How  would   you  explain   6:11? 
*The  body   of  the  teachings  on   this 

epistle     is     taken     from     the     author's 
"Synthetic  Bible  Studies." 


EPISTLE  TO  THE  EPHESIA^S 


THE    BELIEVER'S    BLESSINGS 
IN"  CHRIST 

Chapter  1 

This  is  the  first  of  what  are  called 
the  "prison"  epistles,  becatise  written 
by  Paul  while  a  prisoner  at  Rome,  (Cf. 
3:1,  4:1,  with  Acts  28.)  The  others 
are  Colossians,  Philippians,  and  Phile- 
mon. The  apostle  wrote  these  with  the 
chain  upon  his  wrist. 

This  also,  (with  Colossians),  contains 
the  profoundest  truth  God  has  been 
pleased  to  reveal  to  His  people,  even 
that  of  the  Church  considered  as  the 
body  of  Christ,  "the  mystery  which  was 
kept  secret  since  the  world  began,  but 
HOW  is  made  manifest"  (Romans  16: 
25,  26).  To  quote  "Synthetic  Bible 
Studies" :  "The  Church  is  a  body  dis- 
tinct from  the  Jews  on  the  one  hand 
or  the  Gentiles  on  the  other.  Neither 
is  it  identical  with  the  kingdom,  but 
separate  from  it.  It  is  something  unique, 
not  heard  of  in  the  Old  Testament, 
and  especially  given  to  Paul  to  reveal. 
It  had  its  earthly  beginning  after 
Christ's  ascension  into  glory.  It  will 
have  its  earthly  ending  when  He  comes 
again,  and  it  is  caught  up  to  meet 
Him  in  the  air  (i  Thessalonians  4:13- 
18).  Thenceforward  the  Church  will 
reign  with  Him  over  the  earthly  king- 
dom to  be  set  up.  The  Church  is  com- 
posed of  both  Jews  and  Gentiles,  and  is 
called  The  Body  of  Christ  (Cf.  i  Cor. 
12  :  12-27  ;    Col.  I  :  18,  24  ;    2  :  10,  etc.)" 

I.  The  apostolic  salutation,  1:1,  2, 
contains  the  first  allusion  to  this  "mys- 
stery"  in  the  phrase  "to  the  faithful  in 
Christ  Jesus."  "In"  Him,  just  as  the 
members  of  our  body  are  in  us,  i.  e., 
vitaUv  oo«  with  us. 


2.  The  thanksgiving  in  the  next  verse 
carries  the  thought  further — "hath 
blessed  us  with  all  spiritual  blessings 
in  heavenly  places  in  Christ."  Note 
the  past  tense,  "hath  blessed,"  indicat- 
ing that  it  is  not  something  God  is 
doing,  or  is  about  to  do,  but  something 
He  has  done  in  the  case  of  every  be- 
liever, once  and  forever.  Note  the 
comprehensiveness  of  the  work,  "all 
spiritual  blessings."  There  is  no  blessirg 
God  has  purposed  for  the  saint  that  is 
not  already  his  potentially,  in  Christ. 
In  the  physical  realm,  the  new-born  in- 
fant is  potentially  the  man,  and  all  his 
earthly  life  is  simply  the  working  out, 
the  developing  of  that  which  was  his 
in  the  beginning ;  so  in  the  spiritual 
sense  of  the  saint  in  Christ.  The 
phrase  "in  heavenly  places"  does  not 
qualify  this  at  all,  since  it  does  not 
mean  that  these  blessings  will  not  be 
ours,  or  not  be  realized  in  any  sense, 
till  we  get  to  heaven.  They  are  "in 
heavenly  places"  in  the  sense  that 
their  source,  the  One  in  Whom  they 
are  located,  and  from  Whom  they  flow, 
Jesus  Christ,  the  Head  of  the  body,  is 
in  heaven. 

The  Four  Great  Blessings. 

3.  The  verses  following,  4-14,  de- 
scribe these  blessings,  of  which  there 
are  four  all-inclusive  ones.  First,  the 
believer  is  "chosen"  in  Him  (vv.  4-6). 
The  period  of  choice  was  "before  the 
foundation  of  the  world";  the  piir- 
pose,  that  "we  should  be  holy  and  with- 
out blame  before  Him" ;  the  ground, 
"the  good  pleasure  of  His  will" ;  the 
object,  or  motive,  "the  praise  of  the 
glory  of  His  grace."  "Holy  and  with- 
out blame"  does  not  mean  merely  that 
this  will  be  true  of  us  in  the  life  to 


Ch.2 


EPHESIANS 


385 


come,  but  that  it  is  true  now,  not  ex- 
perimentally indeed,  but  positionally,  or 
legally,  as  we  stand  before  God  uncon- 
demned  in  Christ.  Secondly,  the  be- 
liever is  redeemed  in  Him  (vv.  7-10). 
The  redemption  was  necessary  that  thus 
by  the  removal  of  sin,  the  choice  of 
God  might  become  operative  in  our  case. 
This  redemption  includes  the  forgive- 
ness of  our  sins,  and  more.  It  means 
the  revelation  to  us  of  the  mystery  of 
the  Divine  will  (v.  9).  Being  now  sons 
of  God  through  His  grace,  we  are 
given  the  mind  of  God.  The  Father 
reveals  His  purposes  to  His  children. 
These  are  stated  in  verse  10.  "The  dis- 
pensation of  the  fulness  of  the  times," 
is  by  some  understood  as  the  Millennial 
age  which  follows  the  present  one  ;  but 
there  are  others  who  think  it  refers  to 
an  age  suceeding  that  and  prior  to 
Eternity.  "That  word  'fulness  of  the 
times,'  seems  to  imply  not  only  the  ful- 
lilment  of  the  broken  purposes  and 
plans  of  past  dispensations,  (broken  by 
man's  sin),  but  also  a  duration  of  time 
in  comparison  with  which  all  past  ages 
shall  be  but  as  fragments,  while  this  will 
be  complete."  Thirdly,  the  believer  is 
inherited  in  Him  (vv.  11,  12).  Verse  11 
should  be  read  in  the  Revised  Version. 
It  is  not  only  true  that  "we  have  ob- 
tained an  inheritance"  in  God  through 
Christ,  but  that  God  has  obtained  an 
inheritance  in  us.  We  are  His  pur- 
chased possession,  and  hence  we  may 
be  persuaded  that  He  is  able  to  keep 
that  which  we  have  committed  against 
,  that  day  (2  Timothy  i  :  12).  Fourthly, 
the  believer  is  "sealed"  in  Him  (vv. 
13,  14),  the  Holy  Spirit  Himself,  Who 
dwells  in  the  believer,  being  that  seal. 
"In  the  sybolism  of  Scripture,  a  seal 
signifies  a  finished  transaction  (Jer.  32 : 
9,  10);  ownership  (Jer.  32:11,  12;  2 
Tim.  2:19);  and  security,  (Esther  8: 
8;  Dan,  6:17;  Eph.  4:30)" — Scofield 
Bible. 

Prayer  for  Enlightenment. 

4.  The  apostle  concludes  the  revela- 
tion of  these  blessings  with  a  prayer 
for  spiritual  enlightenment  on  the  part 
of  his  readers,  that  they  may  under- 
stand and  appreciate  their  meaning  (vv. 
15-23).  It  is  not  enough  that  the  Holy 
Spirit  reveal  a  great  truth  like  this  to 
Paul,  or  inspire  Him  to  record  it,  but 
the  same  Spirit  must  accompany  it  to 
the  minds  and  hearts  of  his  readers 
or  hearers  if  it  is  to  be  eff^ective  in  their 
faith  and  experience.  They  require  "the 
spirit  of  wisdom  and  revelation"  (v.  17), 
in  order  to  know  "the  hope  of  His 
calling,"  ''the  riches  of  the  glory  of 
His  inheritance  in  the  saints,"  and  "the 
exceeding   greatness    of   His   power   to 


usward  who  believe"  (vv.  18,  19).  Their 
calling,  these  riches  and  this  power 
have  just  been  revealed  in  the  preced- 
ing verses,  but  who  can  know  them 
without  the  aid  of  the  Holy  Spirit? 
Consider  the  "power"  for  example.  It 
is  that  which  in  Christ  raised  Him 
from  the  dead  and  set  Him  at  the  right 
hand  of  God,  and  put  all  things  under 
His  feet  (vv.  20-22).  This  power  will 
do  the  same  for  us  who  are  in  Christ. 
It  will  do  so  because  He  is  the  "Head 
over  all  things  to  the  Church"  (v.  22). 
Speaking  in  the  physical  sense  merely, 
if  one's  head  is  raised  from  the  dead 
and  exalted  to  a  place  of  power  and 
dignity,  every  member  of  the  body 
united  to  _  that  head,  living  in  it, 
and  in  which  it  lives,  must  necessarily 
be  raised  and  exalted  also.  The  head, 
in  a  physical  sense,  finds  its  complete- 
ness, its  "fulness"  in  the  body  it  gov- 
erns and  to  which  it  gives  life,  and  so 
in  the  spiritual  sense,  the  Church  of 
Christ,  which  is  His  body,  is  His  '"ful- 
ness" in  the  sense  that  He  fills  it  all 
in  all  things  (v.  23).  How  much  we 
need  the  aid  of  the  Holy  Spirit  to  ap- 
prehend these  things,  and  make  them 
our  glorious  possession ! 

Questions. 

1.  What   is   the  title   of  this  lesson? 

2.  Name  the  "prison"  epistles,  and 
state  why  they  are  so   called. 

3.  What  is  the  great  truth  revealed 
in  this_  epistle,  and  how  does  it  com- 
pare with  other  features  of  inspiration? 

4.  What  is  the  Church,  and  its  earth- 
ly history? 

5.  Have  you  re-read  i  Corinthians 
12 :  12-27? 

6.  How  would  you  illustrate  the 
phrase  "in  Christ?" 

7.  What  is  the  sum  of  the  believers 
blessings    in    Christ? 

8.  Name  these  blessings  in  their 
order. 

9.  What  may  be  understood  by  "the 
fulness  of  the  times"? 

10.  What  does  a  "seal"  signify  in  th^ 
symbolism   of   Scripture? 

11.  Explain  the  necessity  for  Paul's 
prayer  in  this  case. 

12.  Have  you  offered  the  same  pray- 
er for  yourself? 

ADDKESS  TO  THE  GENTILES 

Chapter  2 

This  Church,  like  all  the  others,  was 
composed  of  both  Jews  and  Gentiles, 
but  chiefly  the  latter.  Paul  is  the 
apostle_  to  the  Gentiles  and  he  never 
loses  sight  of  this  calling  in  his  speak- 
ing or  writing.  It  is  especially  neces- 
sary  that    he   now   address    himself   to 


386 


EPHESIANS 


2 : 1-22 


them,  because  of  the  nature  of  the 
truth  he  is  here  revealing,  which  is 
the  union  of  Gent-le  and  Jew  in  the 
mystical  body  of  Christ.  The  chapter 
shows  us  three  thii-^s :  (a)  our  con- 
dition by  nature  (vv.  1-3)  ;  (b),  our 
change  from  nature  to  grace  (vv.  4-10)  ; 
(c),  our  condition  by  grace  (vv.  11-22). 

I.  Our   Condition  by   Nature     vv. 

1-3- 

"Dead  in  (or  through)  trespasses  and 
sins."  Spiritual  death  is  meant,  con- 
sisting in  alienation  from  the  life  of 
God,  being  destitute  of  His  Spirit  (Eph. 
4:  18,  19).  It  continues  after  the  physi- 
cal dissolution  of  the  body,  and  con- 
sists in  external  separation  from  God 
in  conscious  suffering  (2  Thess.  1:9; 
Luke  16:23).  The  Scripture  speaks 
of  this  latter  as  the  second  death  (Rev. 
2:11;  20 :  6,  14 ;  21:8).  But  in  tliis 
life  to  be  "dead  in  trespasses  and  sins" 
is  equivalent  to  be  walking  "according 
to  the  course  of  this  world"  (vs.  2)  ; 
to  be  doing  this  is  one  with  holding  al- 
legiance to  Satan,  "the  prince  of  the 
power  of  the  air,  the  spirit  that  now 
worketh  in  the  children  of  disobedi- 
ence." And  there  is  no  exception  to 
the  rule,  for  all  mankind  before  they 
come  to  Christ  have  this  manner  of  life. 
In  other  words,  they  are  following  after 
the  desires  of  the  flesh,  their  fallen 
nature,  for  which  reason  they  are  ex- 
posed to  the  wrath  of  God  against  sin 
(v.  3). 

a.  Our    Change    from    Nature    to( 
Grace     vv.  4-10. 

God,  and  not  ourselves,  is  the  cause 
of  this  change.  God  in  the  going  out  of 
His  mercy  and  love  toward  us  (v.  4). 
The  great  instrumental  means  is  Christ, 
and  the  method  employed  is  to  quicken, 
raise  us  up,  and  make  us  "sit  together 
in  heavenly  places"  in  Him  (vv.  5,  6). 
Observe  the  past  tenses  here.  He  "hath 
quickened  us."  Believers  are  already 
spiritually  alive  in  Christ.  He  "hath 
raised  us  up."  In  the  mind  and  pur- 
pose of  God,  believers  are  already  physi- 
cally raised  from  the  dead.  "Together" 
with  Christ  are  they  raised,  the  philoso- 
phy of  which  is  seen  as  we  retain  in 
mind  the  illuminating  figure  of  the 
human  body.  If,  in  the  physical  sense, 
one's  head  is  raised  from  the  dead, 
must  not  the  same  be  true  of  all  the 
members  of  His  body?  And  so,  in  the 
spiritual  sense,  if  Christ  is  the  Head 
of  the  body  His  Church,  and  if  He  is 
risen  from  the  dead,  must  not  His 
whole  body  be  risen  ?  It  is  nothing  to 
say  that  so  far  as  believers  are  con- 
cerned this  is  not  yet  true  in  an  ex- 
perimental sense.     The  point  is  that  in 


God's  mind  and  purpose  it  is  true,  and 
with  Him  time  is  not  counted.  He 
hath  "made  us  sit  together  in  heavenly 
places  in  Christ  Jesus."  In  other  words, 
we  who  believe,  are  already  exalted 
with  Him.  "Heavenly  places,"  literally 
translated,  is  "the  heavenlies,"  and 
means  "that  which  is  heavenly  in  con- 
tradistinction to  that  which  is  earthly." 
We  are  already  in  the  "heavenlies"  in 
Christ  in  the  sense  that  (i),  we  are 
partakers  of  His  heavenly  nature  (2 
Pet.  1:4),  and  life  (Col.  3:4;  i  Jno. 
5  :  12)  ;  (2),  we  enjoy  the  same  heaven- 
ly fellowship  (Jno.  20:17;  Col.  1:24; 
Phil.  3:10;  Heb.  2:11;  i  Jno.  1:3); 
and  (3),  we  have  a  heavenly  inherit- 
ance (Rom.  8:18-21;  I  Pet.  2:9; 
Rev.  I  :  5,  etc.).  The  object  of  God 
in  thus  changing  us  from  nature  to 
grace  is  expressed  in  verse  7,  and  cor- 
responds to  chapter  i,  verses  6,  12  and 
14,  "the  praise  of  His  glory,"  especially 
the  glory  of  His  grace.  From  the 
human  side,  all  this  comes  to  pass 
through  faith — "not  of  works"  (vv.  8, 
9).  And  indeed,  on  our  part  there  can 
be  no  good  works  acceptable  to  God, 
until  this  change  occurs.  It  is  then 
we  are  created  anew  in  order  to  bring 
forth  such  works  (v.  10).  This  last  is 
the  present  and  earthly  effect  of  our 
changed  condition. 

3.  Our    Condition    by    Grace     vv. 
11-22. 

Verse  11  shows  that  Gentiles  rather 
than  Israelites  are  particularly  in  mind. 
Before  becoming  Christians  they  were 
"separate  from  Christ"  (v.  12  R.  V.), 
in  that  they  did  not  belong  to  the  com- 
monwealth, or  nation,  of  Israel.  Not 
belonging  to  Israel  they  were  "strang- 
ers from  the  covenants  of  the  promise" 
(R.  v.).  The  "promise"  was  that  of  the 
coming  of  the  Messiah,  the  Christ,  in 
connection  with  which,  and  for  the 
carrying  out  of  which,  God  entered  into 
many  covenants,  or  agreements  with 
Israel,  as  the  Old  Testament  has  shown 
us.  To  none  of  these  covenants  did  the 
Gentiles  bear  any  relation.  Hence  the 
latter  were  without  hope  in  the  world 
such  as  Israel  had,  and  being  without 
such  hope,  they  were  practically  "with- 
out God."  They  were  thus  "afar  off" 
from  Israel  in  point  of  privilege  and 
blessing,  but  now,  being  in  Christ  Jesus, 
they  had  been  "made  nigh"  (v.  13). 
Christ  had  become  their  "peace,"  He 
had  brought  the  Gentile  and  Jew  to- 
gether, by  breaking  down  that  which 
had  separated  them  (v.  14),  "even  the 
law  of  commandments  in  ordinances" 
(v.  15).  This  He  did  by  His  death  on 
the  cross,  having  fulfilled  the  law  in  the 
ceremonial    sense    and    kept    it    in    the 


Ch.3 


EPHESIANS 


387 


moral  sense,  on  their  behalf.  He  had 
thus  made  in  Himself  of  the  two  men, 
Jew  and  Gentile,  One  New  Man,  by 
which  is  meant  not  an  individual  be- 
liever, but  that  mystical  conception, 
Christ,  spoken  of  in  i  Corinthians  12: 
12.  The  Christ  there.,  as  we  saw, 
meant  not  the  Personal  Christ,  but  the 
Personal  Christ  plus  the  Church  con- 
sidered as  His  body,  the  members  of 
which  are  baptized  into  Him  by  the 
Holy  Spirit.  This  is  The  Great  Mys- 
tery of  which  Paul  speaks  here,  and 
which  he  had  been  especially  commis- 
sioned to  reveal.  How  wonderful  it  is  I 
Both  these  two  classes,  Jews  and  Gen- 
tiles, have  been  reconciled  to  God  "in 
one  body  by  the  cross"  (v.  16),  in  the 
sense  that  Christ's  work  on  the  cross 
took  away  the  enmity  between  them 
both  and  God.  He  thus  preached  peace 
with  God  to  both,  to  the  Gentiles  "afar 
off"  from  God,  and  to  the  Jews  "that 
were  nigh"  in  comparison  with  them  as 
indicated  in  verse  12.  These  both.  Jew 
and  Gentile,  now  alike  through  Christ, 
had  access  by  the  Holy  Spirit  "unto  the 
Father"  (v.  18).  The  Gentiles,  in  com- 
parison with  the  Jews,  had  been  "strang- 
ers and  foreigners,"  but  were  now  "fel- 
low-citizens with  the  saints."  In  verse 
30  the  figure  is  changed  to  a  building 
to  which  Christ  is  the  Chief  Corner 
Stone.  In  Him  "each  several  building" 
(R.  v.),  "groweth  into  a  holy  temple  in 
the  Lord"  (v.  21).  This  holy  temple 
Is  "a  habitation  of  God  through  the 
Spirit."  Because  the  Holy  Spirit  dwells 
in  every  believer.  He  dwells  in  the 
whole  company  of  believers,  and  this 
means  that  He  dwells  in  the  Church, 
which  is  His  habitation  (cf.  Rev.  21 : 
2,  3)- 

Questions. 

1.  Why  is  it  specially  necessary  for 
the  apostle  to  now  address  himself  to 
the  Gentiles? 

2.  What  three  things  are  shown  in 
this  chapter? 

3.  How  do  verses  2  and  3  explain 
being  "dead  in  trespasses  and  sins"? 

4.  What  is  God's  method  in  changing 
men  from  nature  to  grace  ? 

5.  What  is  the  significance  of  the 
past  tense  in  the  working  out  of  this 
method  ? 

6.  What  is  meant  by  "heavenly 
places" ? 

7.  What  object  has  God  before  Him 
in   all    this? 

8.  Analyze  verse  12. 

9.  What  is  meant  by  "one  new  man"? 

10.  Explain  verse  18. 


AN  EXPLANATORY  PAKENTHE- 
SIS 
Chapter  3 
At  the  beginning  of  this  chapter,  Paul 
is  about  to  exhort  the  Church  in  a 
practical  application  of  the  doctrine  he 
had  expounded.  Indeed,  he  has  gotten 
as  far  as — "For  this  cause  I  Paul, 
the  prisoner  of  Jesus  Christ  for  you 
Gentiles,"  when  the  divine  impulse  leads 
him  to  digress.  This  digression,  cover- 
ing the  remaipder  of  the  chapter,  is  an 
explanation  of  the  special  ministry 
given  hirn  for  the  Gentiles  (vv.  2-4). 
This  ministry  was  a  "mystery"  unre- 
vealed  in  the  Old  Testament,  for  the 
reference  to  the  "prophets"  in  verse  5 
means  the  New  Testament  prophets  par- 
ticularly Paul  himself.  That  the  apostle 
is  not_  referring  merely  to  the  gospel  of 
salvation  is  clear  because  that  was  no 
"mystery"  (Rom.  9:24-33;  10:19-21). 
what  he  is  referring  to  is  (v.  6),  "that 
the  Gentiles  should  be  fellow-heirs,  and 
fellow-members  of  the  body,"  i.  e.,  the 
body  of  Christ,  the  Church,  of  which 
he  has  been  speaking.  This  unique 
"body"  was  a  mystery  "hid  in  God" 
from  the  beginning  of  the  world  (v.  9), 
whose  revelation  at  this  time  was  for 
the  purpose  stated  in  verse  10.  That 
verse  shows  the  Church  to  be  "the 
lesson-book  for  the  angels."  They  had 
seen  God's  ways  in  creation,  and  at  the 
deluge,  and  in  Israel,  but  here  is  some- 
thing that  not  even  the  Scriptures  had 
hinted  at,  that  was  ncer  promised  in 
the  Old  Testament,  something  kept  en- 
tirely secret  between  the  Father  and  the 
Son. 

Prayer  for  Strength. 

Some  conception  of  the  nature  and 
greatness  of  this  tn'th  thus  revealed, 
may  be  gathered  from  the  prayer  that 
follows.  As  that  in  chapter  i  was  for 
spiritual  enlightenment,  this  is  for 
spiritual  strength.  "We  liave  this  treas- 
ure in  earthen  vessels,"  the  apostle  says 
in  another  place,  and  earthen  vessels 
break  easily,  and  are  unable  to  stand 
too  great  a  strain.  To  contain  such  a 
truth,  we  need  the  aid  of  the  Holy 
Spirit,  hence  the  language  of  verses  16 
to  19.  As  Kelly  puts  it,  "the  prayer  in 
chapter  I  was  for  a  deep  and  real  ap- 
prehension of  their  standing  before 
God ;  here,  it  is  rather  for  practical,  in- 
ward power,  by  the  Holy  Ghost.  In  a 
word,  it  is  here  a  question  of  actual 
state,  of  the  affections  having  Christ 
within,  of  being  rooted  and  grounded 
in  love,  that  they  might  be  thoroughly 
able  (for  so  it  means),  to  lay  hold  of 
that  which  is  indeed  measureless.  The 
apostle  does  not  say  what  it  is  of  which 


388 


EPHESIANS 


4:1-5:21, 


they  are  to  lay  hold,  for  verse  i8  has 
no  ending.  It  brings  you  into  infinity. 
It  can  be  nothing  else,  indeed,  than 
the  grandeur  of  that  "mystery"  of  the 
believer's  oneness  with  Jesus  Christ. 
All  things  are  for  the  glory  of  the  Son, 
and  the  saints  in  Him  are  to  have  the 
very  highest  place  with  Him  over  all." 
Hence  the  ascription  (vv.  20,  21). 
In  this.  He  does  not  say  above  all  that 
we  can  ask  or  think,  but  all  that  we  do 
ask  or  think.  We  can  ask  more  than 
we  do  ask,  because  of  "the  power  that 
worketh  in  us,"  i.  e.,  power  of  God.  In 
chapter  i,  we  saw  the  power  of  God 
working  for  us ;  here,  we  see  it  work- 
ing in  us.  There,  it  raised  us  from  the 
dead ;  here,  it  gives  us  entrance  into 
His  love  and  fulness.  No  wonder  the 
apostle  exclaims,  "Unto  Him  be  Glory  1" 

Questions. 

1.  What  is  the  literary  character  of 
chapter  3  ? 

2.  What  is  the  nature  of  this  digres- 
sion? 

3.  \\'T]at  is  meant  by  the  "mystery"? 

4.  What  is  the  subject  of  this  prayer 
in  comparison  with   that  in  chapter   i  ? 

5.  What  added  thotight  have  we  here 
concerning  the  Divine  power  in  relation 
to   the  believer? 

THE  CHEISTIAN'S  WALK 

Chapters  4:  1-5:  21 

At  4:1  the  apostle  returns  to  the  ex- 
hortation and  practical  application  on 
which  he  had  started  at  3:1.  The 
Ephesian  Christians  had  been  called 
with  a  holy  calling  (vocation)  and  now 
they  were  to  "walk  worthy"  of  it. 
"Walk"  occurs  five  times  in  our  lesson, 
giving  completeness  to  it. 

I.  Walk  in  Unity    4: 1-16. 

The  unity  referred  to,  is  that  which 
has  been  made  among  Christians  by 
the  baptism  of  the  Holy  Spirit  into 
Christ  (vv.  3-6).  It  is  not  anything 
they  are  to  make  for  themselves,  or 
which  they  can  make,  but  something 
they  are  to  endeavor  to  "keep."  The 
way  to  keep  it  is  expressed  in  verse  2. 
The  occasion  for  the  exhortation  is 
suggested  in  verses  7  and  the  following, 
which  recall  the  strife  in  the  Corinthian 
Church  about  spiritual  gifts,  only  there 
the  stress  was  laid  on  the  gifts,  while 
here  it  bears  on  the  persons  who  re- 
ceive the  gifts,  or  rather  who  them- 
selves are  gifts  to  the  Church  (vv.  8- 
11).  These  apostles,  prophets,  evan- 
gelists, pastors  and  teachers  are  given 
for  "the  perfecting  of  the  saints,"  their 
increase  in  the  knowledge  of  Christ, 
and  the  latter  in  turn  are  to  engage  in 


ministering  for  the  building  up  of  the 
whole  body  (see  the  Revised  Version). 
This  is  to  continue  till  the  the  body 
of  Christ  is  complete,  i.  e.,  "till  we  all 
come. .  _  . . .  .a  perfect  (full  grown) 
man"  (v.  13).  This  "man"  does  not 
mean  any  individual  man,  but  the 
"MAN"  referred  to  in  chapter  2:15, 
the  "MAN"  composed  of  the  Personal 
Christ  as  the  Head,  and  the  members 
of  the  Church  as  His  body.  We  Chris- 
tians are  all  to  "grow  up  into  Him  in  all 
things,  which  is  the  Head,  even  Christ" 
(v.  15).  Each  member  of  the  body 
has  a  part  to  perform  in  its  develop- 
ment (v.  16). 

2.  Walk  in  Purity     4:17-5:2. 

"Not  as  other  Gentiles  walk,"  in  van- 
ity, ignorance  of  God,  lasciviousness 
(vv.  17-19),  falsehood,  anger,  theft, 
idleness,  corrupt  speech,  etc.  (vv.  25- 
31).  These  things  are  to  be  "put  off," 
or  in  other  words,  "the  old  man,"  i.  e., 
our  old  fallen  and  corrupt  nature  is  to 
be  put  off  at  the  same  time  that  "the 
new  man,"  i.  e.,  the  new  nature  in 
Christ  Jesus  is  to  be  "put  on."  This 
means  as  we  have  seen  in  Galatians 
5  :  16-25,  that  there  should  be  an  actual, 
experimental  living  of  Christ  in  us,  and 
by  us,  every  day.  But  this  is  only  to  be 
obtained  through  the  renewing  of  the 
spirit  of  our  mind  (v.  23).  That  is, 
the  Holy  Spirit  must  renew  us  day  by 
day  with  strength  to  accomplish  it 
(3:  16-19). 

3.  Walk  in  Love    5:2. 

This  section  really  begins  at  4:31, 
32.  Walking  in  love  is  being  kind  and 
tender-hearted  to  one  another  in  Christ, 
which  graces  show  themselves  in  the 
absence  of  bitterness  and  wrath,  anger, 
clamor  and  evil-speaking.  Christ  Him- 
self is  an  example,  and  His  work  for 
us  the  motive  of  this  love. 

4.  Walk  in  Light    v.  8. 

This  section  probably  begins  at  verse 
3  and  runs  to  14.  The  darkness  which 
is  the  absence  of  light  is  shown  in  the 
sins  of  fornication,  uncleanness,  covet- 
ousness,  filthiness,  foolish  talking,  and 
the  like,  with  which  we  are  to  have  no 
fellowship,  but  rather  to  reprove  (v. 
11).     This  very  reproof  is  light  (v.  13). 

5.  Walk  in  Wisdom    vv.  15-21. 

"Not  as  fools,  but  as  wise,  redeeming 
the  time,"  or  "buying  up  the  opportuni- 
ties" as  it  might  be  rendered.  The  wis- 
dom spoken  of  is  "understanding  what 
the  will  of  the  Lord  is"  (v.  17),  which 
can  only  be  ours  as  we  are  "filled  with 
the  Spirit"  (v.  18).  When  we  are  thus 
filled  with  the  Spirit,  our  fellowship 
with  one  another  in  Christ,  is  one  of 


5 :  22-6 :  24 


EPHESIANS 


389 


joy,    gratitude,    loving    submission    (vv. 
19-21). 

Questions. 

1.  What  is  the  title  of  this  lesson? 

2.  What  suggests   it  in   the   text? 

3.  In  what  five  ways  is  the  Christian's 
walk  outlined  ? 

4.  What  is  the  nature  of  the  unity 
in  which  they  are  to  walk? 

5.  How   may  this   unity   be   kept? 

6.  What  gifts   are   here   referred   to? 

7.  For  what  purpose  are  they  be- 
stowed ? 

8.  How  long  is  this  work  to  proceed? 

9.  What  is  meant  by  "man"  in  verse 

10.  What  is  meant  by  the  "old  man," 
and  the  "new  man"  in  verses  22  and  24? 

11.  How  can  we  put  on  the  new  man? 

12.  What  is  the  result  of  being  "filled 
with  the  Spirit"? 

APPLICATION  TO  THE  THREE 
CLASSES  or  THE  SOCIAL 
OEDER 

Chaptees  5 :  22-6 :  24 

In  the  last  lesson  Paul  spoke  of  the 
Christian's  "walk"  in  general  terms,  but 
now  applies  the  thought  particularly 
(a),  to  wives  and  husbands  (5  :  22-33)  ! 
(b),  children  and  parents  (6:  1-4;  (c), 
servants  and  masters  (vv.  5-9),  summing 
up  the  whole  in  verses  10-18.  The 
epistle  concludes  with  a  brief  reference 
to  his  personal  affairs  (vv.  19-22),  and 
a  benediction  (w.  23-24). 

Speaking  of  the  application  to  the 
three  classes  of  the  social  order,  it  is 
noticeable  that  the  apostle  begins  with 
the  duties  of  the  inferior  or  subjected 
party  in  each  case,  an  arrangement  ncvt 
accidental,  as  may  be  judged  by  com- 
paring Colossians  3:  18-4:  i,  as  well  as 
I  Peter  2:18,  and  the  subsequent  verses. 
As  another  suggests,  "one  reason  for 
this  may  be  that  the  duties  of  submis- 
sion and  obedience  are  so  incomparably 
important  to  all  the  interests  of  human 
life."  Furthermore  all  these  duties  are 
here  seen  in  special  connection  with  the 
believer's  standing  in  Christ. 

In  the  instance  of  wives  and  hus- 
bands, we  are  not  to  suppose  that  there 
is  anything  derogatory  to  the  former 
in  their  submission,  "since  suborc'ir.a- 
tion  and  order  are  the  great  character- 
istics of  God's  workmanship."  Christ 
is  equal  to  God  and  yet  as  the  Son  He 
is  submissive  to  the  Father.  Is  that 
derogatory  to  Him  ?  Of  course,  the 
reference  here  is  to  the  saved  woman, 
and  one  who  so  appreciates  her  stand- 
in  Christ  as  to  feel  the  fitness  of  things 
resulting  therefrom. — Bishop  W.  R. 
Nicholson.       Moreover,     as    the     same 


spiritual  teacher  says,  husbands  are 
not  directed  to  command  but  to  love 
their  wives.  The  right  to  command 
is  implied  but  not  enforced.  The 
husband's  love,  on  the  other  hand, 
includes  every  attention  to  his  wife, 
the  reposing  of  his  confidence  in  her, 
and  the  enjoyment  with  her  of  their 
oneness  in  Christ.  Under  these 
reciprocal  conditions  submission  is 
likely  to  be  a  delight.  Verses  30  and 
31  of  this  section  are  quoted  from  Gene- 
sis 2  :  23,  24,  which  suggests  a  beautiful 
type  of  the  Church  as  the  bride  as  well 
as  the  body  of  Christ  (2  Corinthians 
II  '2,  3). 

In  the  instance  of  children  and  par- 
ents, observe  that  the  former  are  ad- 
dressed as  though  they  were  present 
in  the  church  assemblies  where  this 
letter  was  read,  and  expected  to  give 
their  personal  attention  to  it,  to  under- 
stand it,  and  obey  its  teachings  the 
same  as  their  adult  associates.  Ob- 
serve too,  that  they  were  saved  children, 
and  able  to  appreciate  their  obligation 
to  obey  their  parents  beoause  with 
them  they  were  "in  the  Lord."  One 
such  inspired  declaration  as  this  is  an 
all-sufiicient  answer  to  much  of  that 
newer  pedagogy  in  our  Sunday  schools 
which  leaves  the  supernatural  almost 
out  of  account. 

Children  need  the  Word  of  God  as 
much  as  their  parents  do,  and  if  it  be 
given  to  them  clear  and  simple,  the 
Holy  Ghost  is  able  to  illuminate  it  to 
their  understandings  and  apply  it  to 
their  hearts.  They  who  are  substitut- 
ing something  else  in  its  place  in  our 
Sunday  schools  are  assuming  a  respon- 
sibility from  which  the  wise  may  well 
shrink.  Observe  finally,  in  this  con- 
nection, that  fathers  are  not  to  be  un- 
duly severe  with  their  children,  but  to 
temper  and  qualify  their  government 
as  becometh  them  that  are  in  the  Lord. 

In  the  instance  of  servants  and  mas- 
ters, the  former  are  to  be  understood 
as  slaves,  but  not  necessarily  of  an  in- 
ferior race.  They  may  have  been  cap- 
tives taken  in  war,  and  in  many  re- 
spects the  equal  of  their  masters,  and 
yet  they  were  to  be  obedient,  "as  unto 
Christ."  They  were  in  Him  just  as 
their  masters  were,  but  this  would  not 
alter  the  relation  they  bore  to  them,  for 
Galatians  3  :  28  has  reference  to  salva- 
tion in  Christ,  and  does  not  contravene 
the  established  relations  of  life.  But 
there  are  obligations  for  the  Christian 
masters  also  (v.  9). 

In  the  previous  lession  we  dwelt  on 
the  Christian's  ivalk,  but  now  we  come, 
in  the  summing  up  of  the  article,  to  the 
Christian's  zvarfare  (5  :  10-18).  The 
Scofield  Bible  divides  these  verses  thus: 


390 


EPHESIANS-PHILIPPIANS   Eph.  6-Pliil.  1 


the  warrior's  power  (v.  lo)  ;  the  war- 
rior's armor  (v.  ii)  ;  the  warrior's 
foes  (vv.  12-17),  and  the  warrior's  re- 
source  (v.   18). 

Questions. 

1.  What  three  classes  of  the  social 
order  are   named? 

2.  Why  presumably,  does  the  apostle 
begin  with  the  duty  of  the  subjected 
party   first  ? 

3.  Show  that  there  is  nothing  deroga- 
tory in  the  subjection  of  a  wife  to  her 
husband. 


4.  Under  what  conditions  is  such  sub- 
mission  likely  to  be  a  delight? 

5.  What  inferences  are  to  be  drawn 
from  the  address  to  "children"  chapter 
6:1? 

6.  What  caution  does  this  suggest  to 
Sunday   school  teachers? 

7.  Have  you  looked  up  the  reference 
to    Galatians    3  :  28  ? 

8.  To  what  does  that  reference  refer? 

9.  What  new  idea  about  the  Christian 
is  suggested  in  the  summing  up  of  the 
epistle  ? 

10.  Analyze  verses  10-18. 


EPISTLE  TO  THE  PHILIPPIANS 


INTEODUCTOEY 

As  we  saw  earlier  this  is  one  of  the 
"prison"  epistles  of  Paul,  written  at 
Rome  where  he  was  awaiting  a  hearing 
before  Nero  because  of  his  witness  for 
Christ  (Acts  28).  Its  occasion  is  stated 
in  chapter  4:  10-18.  Epaphroditus  had 
brought  him  the  gifts  of  the  church  at 
Philippi,  and  now  that  he  was  return- 
ing to  Macedonia  he  is  commissioned 
with  this  letter  of  appreciation  and  lov- 
ing instruction.  It  has  sometimes  been 
called  the  epistle  of  Christian  experi- 
ence, as  it  deals  with  conduct  rather 
than  doctrine,  and  yet  there  is  doctrine 
in   it   too,   precious   and   important. 

For  the  history  of  the  Church,  read 
again  Acts  16.  It  is  probably  nine  years 
since  the  events  of  that  chapter,  and 
Paul  has  visited  the  Church  twice  since 
that  time.  But  how  it  has  grown ! 
Now  it  has  "bishops  and  deacons,"  it  is 
full  of  love  and  good  works  ;  it  is  af- 
fectionately mindful  of  Paul — and  yet 
it  has  some  trouble  too,  a  tendency  to 
separate  into  cliques,  as  we  shall  see. 
And  there  were  also  emissaries  of  error 
there,  false  professors  and  pharisaic 
disciples — all  this  comes  out  in  the 
text. 

The  Scofield  Bible  indicates  the  divi- 
sions by  chapters  thus :  Taking  as  the 
key-verse  i  :  21,  "For  me  to  live  is 
Christ  and  to  die  is  gain,"  Chapter  i 
reveals  "Christ  as  the  believer's  life, 
rejoicing  in  suffering" ;  Chapter  2, 
"Christ  the  believers  pattern,  rejoicing 
in  lowly  service" ;  Chapter  3,  "Christ 
the  believer's  object,  rejoicing  despite 
imperfections"  ;  Chapter  4,  "Christ  the 
believer's  strength,  rejoicing  over  anx- 
iety." 

Questions. 

I.  Where,  and  under  what  circum- 
stances was  this  epistle  written? 


2.  What  was   its   occasion? 

3.  How  has  it  sometimes  been  desig- 
nated ? 

4.  Where  do  we  find  the  history  of 
the  church  at   Philippi  ? 

5.  What  is  called  the  key-verse  of 
this    epistle? 

6.  Classify  its  chapters  according  to 
this  key-verse. 

JOY  IN  SUFFEEING 

Chapter  1 

I.  The  epistle  opens  with  the  custom- 
ary salutation  or  greeting  (vv.  1-2). 
Timothy  is  named  with  Paul,  not  that 
he  is  a  co-writer,  but  a  co-worker  in 
Philippi,  and  hence  known  to  the 
Church.  He  is  however,  Paul's  com- 
panion in  Rome  at  this  time.  Note  the 
important  expression  "in  Christ  Jesus," 
which  was  explained  in  Ephesians.  Note 
the  advanced  development  of  the 
Church — "bishops  and  deacons"  or 
"overseers    and    working-helpers." 

2.  Then  comes  the  thanksgiving  (3-8). 
Note  the  Christian  fellowship  expressed 
in  verse  5,  the  Philippian  church  being 
particularly  active  in  co-operating  with 
Paul.  The  thought  is  carried  forward 
into  verse  7,  verse  6  being  a  parenthe- 
sis. Their  long  consistency  in  Chris- 
tian service  leads  Paul  to  feel  con- 
vinced that  they  were  planted  on  the 
rock  which  could  not  be  shaken.  They 
would  certainly  see  the  glory  of  Christ 
(v.   6). 

3.  Returning  to  the  thought  of  his  love 
for  them,  note  his  four-fold  prayer  on 
their  behalf:  (a)  that  their  love  (for 
one  another)  might  abound;  (b),  that 
they  might  approve  the  excellent  things, 
or  rather  "try  the  things  that  differ" 
(R.  V.)  ;  (c),  that  they  might  be  sin- 
cere and  not  stumbling-blocks  to  others ; 
(d),  that  they  might  be  filled  with  the 
fruit  of   righteousness. 


2:5-11 


PHILIPPIANS 


391 


4.  A  further  division  begins  at  verse 
12,  where  the  apostle  speaks  of  his  posi- 
tion and  circumstances  in  Rome  in 
language  justifying  the  title  of  the  les- 
son. His  sufferings  as  a  prisoner  have 
proven  beneficial  to  the  Gospel,  in  that 
it  is  known  "in  all  the  palace"  and  out- 
side, that  he  has  committed  no  crime 
but  is  there  because  of  the  Messiah  of 
Israel,  the  Saviour  of  the  world  (v.  13). 
This  knowledge  is  spreading  in  two 
ways  (vv.  14-17).  The  contentious 
preachers  are  troubling  him  personally, 
but  nevertheless  the  Gospel  is  spread- 
ing through  their  contention  (v.  18) 
and  he  rejoices.  These  will  be  a  bless- 
ing to  him  in  the  end,  through  the  ful- 
ness of  the  Holy  Spirit  in  answer  to 
their  prayers.  Of  this  he  will  not  be 
disappointed,  he  feels  sure   (v.  20). 

5.  A  fifth  division  suggests  itself  at 
verse  21,  where  passing  from  his  pres- 
ent experiences  to  his  future  hope,  he 
glides  naturally  into  a  vein  of  exhorta- 
tion. His  "consciousness  and  experi- 
ences of  living  are  so  full  of  Christ," 
and  hence  so  full  of  blessing,  that  the 
act  of  dying  to  be  with  Christ  would 
be  only  to  increase  his  blessing  (vv. 
21,  23).  If  he  lives  however,  being  ac- 
quitted at  his  trial,  he  will  have  more 
fruit  in  earthly  labor  for  Christ  (v. 
22).  It  is  difficult  which  to  choose,  but 
he  is  confident  that  the  Lord's  will  is  for 
him  to  remain  with  them  longer  (vv.  24- 
27).  However,  whether  he  returned  to 
them  or  not  let  their  conduct  be  ordered 
right.  Let  them  be  steadfast,  united 
and  courageous  (vv.  27,  28).  To  their 
enemies  this  will  be  an  evidence  of  the 
perdition  that  awaits  them,  but  to  them- 
selves an  evidence  of  their  salvation. 
This  is  a  great  boon  that  has  been 
granted  them  to  suffer  for  Christ,  as 
he,  Paul,  had  suffered  and  was  now  suf- 
fering. 

Questions. 

1.  Why  is  Timothy  named  with  Paul 
in  the   salutation  ? 

2.  Analyze   Paul's   prayer. 

3.  How  would  you  explain  verse  21  ? 

4.  How  would  you  explain  verse  28, 
last  clause? 

JOY  IN  SERVICE 

Chapter  2 

I.  Expressed  in  Unity. 

We  here  touch  the  weak  point  in  the 
spiritual  life  of  this  church — a  tend- 
ency toward  dissension  and  separation. 
It  is  sad,  as  another  says,  that  this 
tendency  "is  not  least  likely  to  be  opera- 
tive where  there  is  a  generally  dif- 
fused life  and  vigor"  in  a  church,  just 


as  a  state  of  lukewarmness  may  favor 
an  outward  tranquility.  Paul  plies  his 
arguments  against  it,  saying  in  effect, 
if  there  is  any  such  thing  as  comfort 
drawn  from  our  common  ''union  in 
Christ,  any  such  thing  as  fellowship 
in  the  Holy  Spirit,  or  human  tender- 
ness and  compassion,  show  it  toward 
me,  by  giving  up  your  pride  and  self- 
will  and  becoming  of  one   mind. 

2.  Expressed   in   Humility     vv.   5- 
II. 

This  leads  to  a  deeper  note.  Unity 
presupposes  humility,  and  here  the 
great  example  of  Jesus  Christ  is  used. 
"Being  in  the  form  of  God."  (v.  6) 
is  translated  by  Bishop  M'oule,  "in 
God's  manifested  Being  subsisting,"  (cf. 
John  17:  5).  "Thought  it  not  robbery." 
he  translates,  "reckoned  it  no  plun- 
derers prize,"  i.  e.  "He  viewed  His 
possession  of  the  fulness  of  the  Eternal 
Nature  as  securely  and  inalienably  His 
own."  And  so  "made  Himself  of  no 
reputation,"  or  so  made  Himself  void 
by  His  own  account  (v.  7).  The  idea 
is,  that  so  sure  was  His  claim  of  Deity, 
that  with  a  sublime  unanxiety  He  could 
empty  Himself  of  the  manifestation 
and  exercise  thereof  to  take  "upon  Him 
the  form  of  a  ser\^ant."  We  should  be 
careful  to  note  however,  that,  as  the 
Scofield  Bible  says,  "nothing  in  this 
passage  teaches  that  the  Eternal  Word 
(John  1:1)  emptied  Himself  of  either 
His  divine  nature  or  His  attributes, 
but  only  of  the  outward  and  visible 
manifestation  of  the  Godhead."  "He 
stripped  Himself  of  the  insignia  of  His 
majesty" — Lightfoot.  Taking  "the  form 
of  a  servant"  means  assuming  our 
human  nature ;  and  then  He  stooped 
even  lower  i.  e.  unto  death,  in  obedience 
to  His  father.  And  lower  yet,  "even 
the  death  of  the  cross"  (v.  8),  un- 
imaginable as  to  its  pain,  and  so  humil- 
iating that  to  the  Jews  it  was  the 
symbol  of  the  Divine  curse,  and  to  the 
Romans  so  degrading,  that  Cicero  said 
it  was  far  from  their  bodies  not  only, 
but  their  imaginations.  But  think  of 
the  reward  of  such  humility  (vv.  g-ii). 
The  "Name  Which  is  Above  Every 
Name"  is  His  "not  only  as  He  is  from 
all  eternity,  but  as  He  became  also 
in  time,  the  suffering  and  risen  Saviour 
of  sinners."  Of  this  whole  passage 
Bishop  Moule  well  says,  "Nothing  but 
the  orthodox  creed,  with  its  harmonious 
truths  of  the  proper  Godhead  and  proper 
Sonship  of  the  Lord  Christ,  can  pos- 
sibly satisfy  the  apostolic  language 
about  His  infinite  glory  on  the  one  hand, 
and  His  relation  to  the  Father  on  the 
other." 


392 


PHILIPPIANS 


2 :  12-3 : 1 


3.  Expressed  in  Watchfulness     vv. 
12-16. 

"Work  out  your  own  salvation" 
means  "develop"  it.  It  had  been  given 
to  them  in  Christ,  and  now  they  were 
to  set  themselves  to  the  "business  of 
the  spiritual  life."  But  to  quard  against 
the  thought  of  personal  ability  or  merit 
in  the  premises,  they  are  reminded  of 
the  Divine  indwelling  (v.  13),  by 
Whose  power  it  is  that  progressive  as 
well  as  immediate  sanctification  is  se- 
cured. The  "fear  and  trembling"  does 
not  indicate  a  suspicion  lest  the  sal- 
vation will  be  taken  from  them,  but 
the  solemn  watchfulness  to  be  exer- 
cised lest  they  grieve  the  Spirit  of  God 
(Ephesians   4 :  30). 

Three  Great  Human  Examples. 

The  chapter  closes  with  great  human 
examples  following  the  Divine  one — 
Paul  himself  (-'v.  17,  '8),  Timothy  (vv. 
19-23),  Epaphroditus   (vv.  24-30). 

Paul  fears  his  reference  to  having 
"run  in  vain"  (v.  16)  may  be  mis- 
understood, and  he  assures  them  that 
if  his  life  were  poured  out  on  their 
behalf,  it  would  be  well  worth  while 
because  of  their  service  of  faith.  He 
views  them  in  their  consecration  as  a 
burnt-offering  to  God,  upon  which  his 
own  life-blood  might  be  poured  out  as 
a  drink-offering  (cf.  Numbers  15:5). 
How  sad  the  thought  in  verses  20,  21  ! 
The  other  Christians  who  were  by  him 
and  whom  he  might  send,  were  plead- 
ing excuses  of  one  kind  and  another, 
but  they  knew  Timothy  of  old,  and 
could  trust  him  (vv.  22,  23).  It  was 
necessary  however,  for  him  to  return 
Epaphroditus  to  them,  who  had  brought 
their  gifts  of  love  to  his  prison-house 
(v.  25),  and  who  had  been  very  sick 
(v.  27),  occasioned  in  some  way  by 
his  fidelity  to  them  in  his  service  for 
Paul.  Such  men  as  he  were  to  be 
held   "in   reputation." 

Questions. 

1.  What  was  the  weak  point  in  this 
church  ? 

2.  How  would  you  interpret  verses 
I  and  2  ? 

3.  Who  is  the  great  Example  of 
humility? 

4.  What  caution  is  necessary  in  the 
interpretation   of  verses   6-7? 

5.  In  what  sense  is  verse  9  to  be 
applied  to  Christ? 

6.  How  are  we  to  understand  verse 
12? 

7.  Name  the  three  great  human  ex- 
amples of  unselfish  devotion  to  Jesus 
Christ. 


JOY  IN  PEAYEES 
Chapteb  3 

1.  This  chapter  opens  with  a  warning 
against  the  Judaizing  teachers  whom 
we  have  met  before  (vv.  1-3),  and  who 
followed  Paul  everywhere  teaching  that 
the  keeping  of  the  ceremonial  law  of 
Moses  was  necessary  to  salvation.  The 
"dogs,"  the  "evil  workers"  and  the  "con- 
cision" of  verse  2  all  refer  to  them,  the 
last  word  being  a  parody  of  what  cir- 
cumcision meant  in  the  Old  Testament. 
These  false  teachers  were  not  the  true 
circumcision,  or  the  true  Israelites,  who 
are   described  in   verse   3. 

2.  This  reference  to  the  true  cir- 
cumcision leads  Paul  to  speak  of  him- 
self (vv.  4-14).  If  any  spiritual  value 
lay  in  pedigree  or  outward  zeal,  he 
might  well  claim  it  (vv.  5,  6)  ;  but  his 
estimate  of  these  things  since  his  con- 
version to  Christ  is  expressed  in  what 
follows.  He  counts  them  not  merely 
worthless  but  ruinous,  being  a  "loss," 
"a  robbery  of  the  true  blessing."  "That 
I  may  win  Christ"  (v.  8)  might  be 
rendered  "that  I  might  win."  "He 
thinks  the  past  over  again,"  says 
Bishop  Moule.  "The  righteousness 
which  is  of  God  by  faith"  (v.  9)  is 
expounded  in  our  treatment  of  Romans 
I  :  17.  "That  I  may  know  Him"  (v. 
10),  means  with  an  inward  spiritual 
intuition,  as  the  One  Whose  resurrec- 
tion assures  me  of  justification  and  com- 
ing glory,  for  Whom  I  daily  take  up 
the  cross  of  suffering,  being  thus 
brought  more  and  more  into  harmony 
("conformity")  with  that  surrender  He 
made  in  achieving  my  salvation.  The 
outcome  of  this  knowledge  is  an  at- 
tainment "unto  the  resurrection  out 
from  the  dead"  (v.  11,  R.  V.).  The 
reference  is  to  the  first  resurrection, 
that  of  the  saints  which  takes  place 
at  Christ's  second  coming  (i  Cor.  15: 
23;  I  Thes.  4:16;  Rev.  20:4-6.  This 
is  that  for  which  Christ  had  laid  hold 
of  Paul  at  his  salvation,  and  toward 
which  he  was  ever  pressing  (vy.  12-14). 

3.  The  reference  to  himself  and  his 
purpose  eventuates  in  an  exhortation 
(vv.  15-21).  "Perfect"  (v.  15),  means 
not  sinlessness  which  Paul  himself  had 
not  reached  (v.  12)  and  which  no  saint 
reaches  in  this  life,  but  rather  "Chris- 
tian maturity  and  entirety  of  experi- 
ence," which  those  in  Christ  as  long  as 
these  Philippians  were  should  have 
known.  "Thus-minded,"  means  of  the 
same  mind  as  Paul,  who  rested  im- 
movably on  Christ  for  His  acceptance 
with  God,  and  pressed  forward  without 
rest  in  the  path  of  obedience.  Did  they 
not  see  eye  to  eye  with  him  on  all  these 
matters    it    would    yet   be    revealed   to 


Ch.4 


PHILLIPPIANS 


393 


them  (v.  15),  but  in  the  meantime  let 
them  fully  live  up  to  the  light  they 
had  (v.  16).  From  the  above  it  will 
be  seen  that  Paul  has  in  mind  another 
class  of  false  teachers  besides  the 
legalists  (Judaizers).  These  were  those 
with  false  notions  of  holiness,  who 
so  presumed  on  the  atoning  merits  of 
Christ  as  to  disclaim  any  need  of  seek- 
ing conformity  to  His  life.  They 
walked  as  enemies  of  Christ,  though 
professing  His  name,  and  indulged  in 
gross  sins  (vv.  18,  19)  on  the  ground 
that  it  made  no  difference  if  their 
spirits  soared  in  a  higher  region.  This 
was  the  teaching  of  a  false  philosophy 
known  as  "Gnosticism"  of  which  we 
shall  learn  more  in  Colossians.  Some 
of  the  "Gnostics"  were  ascetics  while 
others  were  libertines  both  practices 
springing  from  the  same  root  of  error, 
viz  :  a  wrong  conception  of  the  human 
body  in  the  scheme  of  redemption  (cf. 
I  Corinthians  6:12-20).  To  both 
schools,  spirit  was  good  and  matter 
evil ;  but  one  sought  to  wear  out  the 
body  by  beating  and  abusing  it,  while 
the  other  let  it  have  its  own  way  as 
that  which  was  soon  to  perish.  These 
all  minded  "earthly  things,"  but  the 
true  Christian  the  heavenly  things  (v. 
20).  The  latter  is  a  citizen  of  the 
heavenly  city,  where  he  will  be  forever 
with  the  Lord  (i  Thessalonians  4:  17), 
and  is  therefore  'obliged  by  his  no- 
bility' to  live  as  one  who  belongs  to 
and  represents  it.  When  our  Lord 
comes  out  of  that  city  for  us,  He  will 
not  destroy  or  annihilate  our  present 
bodies,  but  wonderfully  change  them 
like  unto  His  own  "glorious  body"  (v. 
21). 

Questions. 

1.  With  what  does  this  chapter  open, 
and  why? 

2.  What  does  the  apostle  count 
"loss"? 

3.  What  does  "perfect"  mean  in  verse 
15? 

4.  Define  "Gnosticism." 

5.  Give    an    interpretation    of    verse 

JOY  IN  ANXIETY 

Chapter  4 

1.  The  chapter  opens  with  another  ex- 
hortation to  unity,  but  this  time  in  a 
specific  case  (vv.  1-3).  Two  Christian 
women,  probably  deaconnesses,  like 
Phoebe  (Romans  16:1),  were  at  vari- 
ance. The  spirit  of  self  had  got  in 
and  Paul  pleads  with  them  to  come 
together  again,  and  pleads  with  his 
"true  yokefellow,"  whoever  he  may 
have  been,  to  help  them  do  it. 


2.  This  leads  to  a  statement  of  a 
great  truth  about  self-will  (vv.  4-0). 
In  the  first  place,  to  "rejoice  in  the 
Lord"  is  an  antidote  to  self-will  (v. 
4).  In  the  second  place,  the  absence  of 
mere  self-will  in  a  Christian  should  "be 
known  to  all  men,"  i.  e.  it  should  be 
a  reality  in  his  life,  and  for  the  reason 
that  the  Lord  is  always  "at  hand"  to 
help  and  to  calm  his  spirit.  In  the  third 
place,  since  the  occasion  of  the  Chris- 
tians self-will  is  likely  to  be  some  cause 
for  anxiety  about  himself,  he  is  to  re- 
move this  by  telling  it  to  the  Lord  (v. 
6).  Thus  God's  peace  will  garrison  his 
heart,  keeping  it  as  with  a  sentinel  from 
being  invaded  by  disquiet,  giving  rise 
to  self-will.  The  Christian  who  thus 
draws  his  strength  from  God  is  able 
to  act  on  the  advice  of  verse  8,  and  to 
follow  the  example  of  Paul  in  verse  9. 
How  wonderful  the  grace  of  God  in 
Paul,  when  he  might  dare  to  remind 
them  of  himself  in  these  respects,  not 
in  egotism,  but  in  sober  and  blessed 
fact ! 

3.  The  remainder  of  the  letter  is 
taken  up  with  personal  matters.  The 
church  at  Philippi  had  contributed  to 
the  apostle's  physical  needs  through  the 
ministration  of  Epaphroditus.  They 
had  aided  him  in  his  necessity  before  ; 
but  sometime  had  elapsed  since  they 
had  dore  so,  because  they  "lacked  op- 
portunity" (v.  10).  The  apostle  was 
not  complaining.  He  had  not  wanted 
anything,  not  because  he  had  much,  but 
because  he  had  learned  to  do  with  lit- 
tle (vv.  II,  12).  This  was  not  a  natural 
gift  of  his,  but  a  supernatural  endue- 
ment  (v.  13).  Nevertheless  the  kind- 
nesses of  the  Philippians  were  appre- 
ciated, and  especially  because  they  were 
the  fruit  of  Paul's  ministry  among 
them,  which  ultimately  would  bring  re- 
ward to  them — "abound  to  your  ac- 
count" (vv.  14-17).  This  would  be 
true  because  they  did  it  for  him  in 
the  Name  of  the  Lord,  Who  would 
supply  all  their  need   (vv.   18,   19). 

Note  in  the  closing  salutation,  "They 
that  are  of  Ccesar's  household"  (v.  22), 
which  means  Christian  believers  "gath- 
ered from  the  retainers  of  the 
palace."  O^-'oting  L'ght^oot,  "the  house- 
hold of  Caesar"  embraced  a  vast  num- 
ber of  persons  in  Rome  and  in  the 
provinces,  all  of  whom  were  either 
actual  or  former  slaves  of  the  Empire, 
filling  every  description  of  office  more 
or  less  domestic."  It  should  be  added 
that  they  were  not  necessarily  of  in- 
ferior races,  but  captives  taken  in  war, 
just  as  the  Hebrews,  were  made  to  serve 
at  the  court  of  Babylon.  "Their  asso- 
ciations and  functions,"  adds  Lightfoot, 
"give  a   noble   view   of   the   power   of 


594 


PHILIPPIANS-COLOSSIANS    Phil.  4-Col.  1 


grace  to  triumph  over  circumstances, 
and  to  transfigure  life  where  it  seems 
most  impossible." 

Questions. 

1.  Explain  verses   i   to  3. 

2.  State  in  your  own  words  the  in- 
spired  teaching  about  "self-will." 

3.  State  in  your  own  words  Paul's 
feeling  about  the  ministrations  of  this 
church  to   him. 


4.  Who  are  meant  by  "Caesar's  house- 
hold"? 

5.  How  is  the  "power  of  grace"  illus- 
trated in  them? 

Col'osse  was  an  important  city  of 
Phrygia  in  Asia  Minor,  east  of  Ephesus. 
It  is  not  definitely  known  that  Paul 
visited  it,  and  yet  it  is  assumed  he 
did  so  on  his  third  journey.  The 
epistle  was  written  while  he  was  a 
prisoner  at  Rome  (4 : 8)  and  sent  by 
Tychicus,    (4  :  7,   8). 


EPISTLE  TO  THE  COLOSSIANS 


INTRODUCTION 

Colossians  bears  a  somewhat  similar 
relationship  to  Ephesians  as  that  of 
Romans  to  Galatians.  That  is,  it  makes 
a  pair  with  that  epistle,  the  two  being 
written  alm'ost  simultaneously.  It  was 
sent  by  the  same  messenger  also  (com- 
pare Ephesians  6:21,  22)  and  contains 
some  of  the  same  expressions  (com- 
pare I  :  4  with  Ephesians  1:15,  and 
I  :  14  with  Ephesians  i  :  7).  See  also 
the  prayers  in  the  two  epistles  and 
the  references  to  the   Body  of  Christ. 

The  central  theme  of  Colossians  is 
Christ,  while  that  of  Ephesians  is  the 
church.  In  the  first-named  we  have 
the  Head  of  the  Church,  and  in  the  last- 
named  the  body  of  the  church,  and  both 
are  seen  exalted  on  high.  (Colossians 
1:18,  Ephesians  2:6).  Perhaps  it 
would  be  well  to  designate  the  theme 
of  the  epistle  as,  "The  Headship  of 
Christ,"  or  "The  Believers'  Union  or 
Identification  with  Christ." 

Definition  of  Gnosticism. 

It  was  occasioned  by  the  fact  that 
the  spiritual  life  of  the  church  was 
threatened  by  false  doctrine,  a  mix- 
ture of  Judaism  (2:16)  and  Oriental 
mystic  speculation  (2:  18).  That  there 
were  Jews  in  large  numbers  in  that 
region  is  certain,  says  Bishop  Nichol- 
son*, and  that  there  was  a  Jewish  sect 
precisely  answering  to  the  false  doc- 
trine condemned  in  this  epistle  is  cer- 
tain. The  sect  was  the  Essenes,  who, 
unlike  the  Pharisees  and  Sadducees, 
do  not  appear  in  the  Gospex  narratives, 
because  their  principles  withdrew  them 
from  the  daily  life  of  the  Jewish  people 
and  immured  them  in  convents.  They 
were  essentially  a  Gnostic  sect,  and 
Gnosticism,  under  whatever  variety, 
was  characterized  by  three  features: 
(i)  An  exclusive  spirit.  The  word 
means  one  who  claims  pre-eminent 
knowledge.       It    was     an     intellectual 


caste,  with  a  process  and  oaths  of 
initiation.  (2)  Speculative  tenets  on 
creation,  evil,  emanations,  angels.  Cre- 
ation was  not  by  the  Supreme  God, 
according  to  them,  since  He  could 
have  nothing  to  do  with  matter  which  is 
inherently  evil,  but  must  have  been  by 
one  or  more  of  angelic  emanations 
from  Him.  Those  emanations  or  angels 
are  to  be  worshipped.  (3)  Ethical 
practice.  Either  a  rigid  asceticism,  be- 
cause of  matter  being  the  abode  of  evil, 
or  unrestrained  licentiousness,  on  the 
principle  of  not  condescending  to  care 
at  all  about  a  thing  so  inherently  evil 
as  matter. 

Paul  assails  the  exclusive  spirit  of 
intellectual  caste  (i  :  28),  and  as  in  his 
other  epistles,  insists  upon  the  free  offer 
of  the  Gospel  to  all  men,  but  now  from 
a  different  point  of  view.  Here  it  is 
as  opposing  intellectual  exclusiveness, 
and  not,  as  in  Galatians,  national  ex- 
clusiveness. "Perfection"  was  a  great 
Gnostic  word,  and  that  word  the  apostle 
here  appropriates  to  the  position  in 
Christ  of  every  believer.  He  also  at- 
tacks the  speculative  tenets  of  angel- 
ologv  and  the  idolatrous  practice  of 
angelolatry  (1:15-19;  2:18),  opposinij 
to  them  both  the  true  ideas  of  Christ  in 
His  Person  and  His  mediation.  And 
he  utters  his  condemnation  of  a 
very  peculiar  ethical  practice  (Col.  2: 
16,  23),  protesting  not  alone  against 
"holy  days,  new  moons,  and  Sabbaths" 
(strictly  Jewish  observances),  but 
against  the  asceticism  with  regard  to 
"drinks,"  and  the  "neglecting  of  the 
body"  (which  was  wholly  of  Gnostic 
origin)  :  and  opposing  to  both  of  these 
Jewish  and  Gnostic  practices  the  be- 
lievers' life  in  Christ. 

It  has  been  well  said  that  "the  Colos- 
sian  heresy  was  no  vulgar  falsehood.  At 
the  bottom  of  it  there  was  an  earnest, 
unsatisfied  desire  of  the  soul ;  a  sense 
of   need   unrequited ;     an   aching  void 


Ch.  1 


COLOSSIANS 


395 


the  world  had  never  filled.  In  its  doc- 
trine of  the  mediation  of  angels  and 
the  consequent  removal  of  God  from 
contact  with  the  inherent  evil  of  mat- 
ter, it  claimed  to  honor  the  supreme 
majesty  of  the  Deity,  and  at  the  same 
time  to  show  forth  its  own  humility, 
as  shrinking  amid  the  evils  of  human 
nature,  from  any  direct  converse  with 
God ;  while  yet  in  its  asceticism  it 
honored  itself  and  ministered  to  the 
pride  and  vanity  of  self-righteousness. 
It  was  human  nature  as  essentially  dis- 
played everywhere  and  in  all  ages  ;  the 
circumstances  and  the  particular  tenets 
ever  changing,  but  the  affectation  of 
humility  and  the  proud,  self-righteous 
spirit  ever  remaining  the  same.  And 
thus  it  is  that  the  Colossian  heresy 
was  an  anticipation  of  the  errors  of  to- 
day, and  that  the  apostles'  confutation 
of  it  supplies  the  needed  instruction  for 
ourselves." 

♦Oneness  with  Christ,  a  practical 
commentary  on  the  Epistle  of  the 
Colossians. 

Questions. 

1.  Have  you  examined  the  map  for 
Colosse? 

2.  Define  the  relationship  of  this 
epistle  to   Ephesians. 

3.  How  does  its  theme  differ  from 
Ephesians? 

4.  What  two  forms  of  false  doctrine 
is  here  touched  upon? 

5.  Describe  the   Essenes. 

6.  What  three  features  characterized 
"Gnosticism"  ? 

7.  What  makes  this  epistle  of  practical 
value  to-day? 

THE  DOCTEINAL  PART 

Chapter  1 

The  chapter  divides  itself  into  a  salu- 
tation (vv.  1,2);  a  thanksgiving  (vv. 
3-8)  ;  a  prayer  (vv.  9-14),  and  a  three- 
fold declaration  concerning  Jesus  Christ 
(15-29).  This  declaration  sets  forth 
His  Godhead  (vv.  15-17)  ;  His  recon- 
ciling work  (vv.  18-23),  and  the  mystery 
of  His  indwelling  in  the  believer,  and 
hence  in  the  church  which  is  His  body. 

1.  The  salutation  is  scarcely  dis- 
tinguishable from  those  considered  in 
the   preceding   epistles. 

2.  The  thanksgiving  is  for  the  faith 
of  the  church,  their  love  to  the  saints, 
and  the  hope  laid  up  for  them  in 
heaven  (vv.  4-5).  "In  all  the  world," 
(v.  6),  does  not  mean  literally  in  every 
place,  but  is  used  simply  as  expressing 
the  proper  area  of  the  preached  Gospel, 
in  which  sense  it  was  the  whole  world. 
The  reference  to  Epaphras  (v.  7)  leads 


some  to  think  that  he,  rather  than  Paul, 
had  planted  this  church,  but  if  so,  he 
was  doubtless  a  fruit  of  Paul's  labors 
at   Ephesus. 

3.  The  prayer  is  a  single  petition, 
but  it  has  a  great  scope,  "that  ye  might 
be  filled  with  the  knowledge  of  His  will 
in  all  spiritual  wisdom  and  understand- 
ing" (v.  9).  This  knowledge  of  God's 
will  as  revealed  in  His  Word,  applied  to 
them  by  the  wisdom  of  the  Holy  Spirit, 
would  enable  them  to  "walk  worthy  of 
the  Lord  unto  all  pleasing"  (v.  10). 
And  this  walk  would  show  itself  in  four 
ways  :  fruitfulness,  growth,  patience  and 
thankfulness  (vv.  10-12).  The  thank- 
fulness would  be  expressed  for  their 
share  of  "the  inheritance  of  the  saints 
in  light."  They  were  sufficiently  as- 
sured of  it  to  give  thanks  for  it,  be- 
cause they  had  been  delivered  "from 
the  power  of  darkness,  and  translated 
into  the  kingdom  of  His  dear  Son" 
(v.  13).  This  was  something  that  they 
knew,  and  they  were  not  walking  well- 
pleasing  unto  the  Lord,  if  they  did  not 
know  it,  and  were  not  continually  prais- 
ing Him  for  it. 

The  Godhead  of  Christ. 

4.  This  reference  to  the  Kingdom  of 
Jesus  Christ,  leads  to  the  thought  of 
His  Person  and  Glory.  "The  image  of 
the  invisible  God"  (v.  15)  means  more 
than  a  likeness.  Two  men  are  alike 
but  one  is  not  the  image  of  the  other. 
On  the  other  hand,  the  head  on  a  coin 
is  not  only  a  likeness  of  the  sovereign 
but  his  image — a  copy  of  him  derived 
from  and  representing  him.  So  Christ 
is  the  representation  of  His  Father 
because  derived  from  Him  (Philippians 
2:6;  Hebrews  i,:  3).  There  are  then 
three  teachings  in  this  phrase,  "Christ 
is  the  Son  of  God,  He  is  the  Eternal 
Son  of  God,  He  is  God,"  (Nicholson). 
His  eternal  Sonship  is  seen  in  that  He 
is  not  called  the  Son  merely  by  reason 
of  His  incarnation,  but  as  the  image 
of  God  "prior  to  all  creation,"  as  the 
next  phrase  may  be  rendered.  It  was 
not  the  incarnation  which  made  Him 
the  image  of  God,  but  being  His  image, 
the  incarnation  brought  Him,  so  to 
speak,  within  our  grasp.  Moreover,  a 
corroboration  that  He  was  "before  all 
creation,"  is  set  before  us  in  the  next 
two  verses. 

5.  This  declaration  concerning  His 
Godhead  is  followed  by  one  concerning 
His  reconciling  work  (vv.  18-23).  He 
is  not  only  the  Head  of  the  universe 
as  God,  but  the  Head  of  the  church  as 
the  God-man.  And  He  is  the  Head  of 
the  chiirch,  because  He  is  the  beginning 
of  the  church.  And  He  is  the  begin- 
ning of  the  church  because  He  is  the 


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first-born  from  among  the  dead  (v.  i8), 
for  the  church  is  made  up  of  raised 
ones  like  Himself.  Now  are  they  raised 
in  a  spiritual  sense  by  faith,  but  when 
He  comes  again  they  will  be  raised  in 
the  bodily  sense  and  glorified  with  Him. 
Being  thus  Head  of  the  universe  and 
Head  of  the  church,  the  first  in  creation 
and  the  first  in  grace,  in  all  things 
He  has  the  pre-eminence,  "for  it  pleased 
the  Father  that  in  Him  should  all  ful- 
ness dwell"  (v.  iq),  i.  e.  the  whole 
fulness  of  the  Godhead  (see  2:9). 

The  Gnostics  taught  that  a  fragment 
of  the  Deity  was  given  to  the  various 
Divine  emanations  or  angels,  who,  ac- 
cording to  their  false  philosophy,  were 
generated  from  the  Supreme  Deity. 
The  fragment  became  less  and  less,  in 
proportion  as  any  one  of  these  emana- 
tions was  removed  from  the  Deity,  but 
still  each  had  a  fraginent.  A  smaller 
fragment  was  found  in  man  also.  The 
Greek  word  for  "fulness"  was  "ple- 
roma."  Paul  takes  this  word,  and 
wresting  it  from  their  preversion  of  it, 
"appropriates  it  to  Christ  in  the  ut- 
most extent  of  its  significance."  In- 
asmuch as  in  Him  all  the  fulness  of 
the  Godhead  dwelt,  therefore  it  was 
possible  "by  Him  to  reconcile  all  things 
unto  Himself"  (v.  20),  to  bring  them 
out  of  the  deranged  condition  in  which 
they  were  on  account  of  sin  into  har- 
mony with   Himself. 

Reconciliation   Through   Christ. 

"  'Reconciliation*  is  that  effect  of  the 
death  of  Christ  on  the  believer,  which, 
through  Divine  power,  works  in  Him  a 
thorough  change  toward  God  from 
enmity  and  aversion  to  love  and  trust. 
It  is  never  said  that  God  is  reconciled. 
God  is  propitiated  (Romans  3  :  25)  but 
the  sinner  is  reconciled  (2  Corinthians 
5:18-21)." — Scofield.  This  reconcilia- 
tion is  true  not  of  all  things  absolutely, 
but  of  "all  THE  things,"  or  to  give 
the  exact  order  in  the  Greek,  "THE 
all  things,"  which  it  pleased  God  thus 
to  reconcile.  These  things  are  those 
of  earth  and  heaven,  we  perceive,  but 
not  hell  (cf.  Matthew  25 :  46 ;  Reve- 
lation 20  :  10).  Among  these  especially, 
are  men  who  believe  on  the  Lord  Jesus 
Christ  (Mark  16:  16).  They  were  once 
alienated  from  God  and  enemies  to  Him, 
but  now  are  they  reconciled  by  Him 
(v.  21),  through  the  sacrifice  of  Christ, 
and  presented  "unblameable  and  unre- 
provable  to  His  sight"  (v.  22).  This 
means  that  such  is  the  position  of  the 
believer  now,  on  the  earth,  the  moment 
he  believes  on  Christ  (see  our  comment 
on  Ephesians  1:4).  The  proof  of  _  it 
is  that  he  is  continuing  in  the  faith 
(v,   22,),    "Preached    to    every    creature 


under  heaven,"  means  among  all  man- 
kind, in  all  countries,  in  contrast  to 
Judaism,  for  example,  which  was  lim- 
ited to   one  nation. 

Christ  Dwelling  in  Us. 

6.  We  now  come  to  the  still  deeper 
mystery  of  Christ's  indwelling  in  the 
believer  (vv.  24-29).  Paul  had  spoken 
of  his  ministry  (v.  23),  which  caused 
him  suffering  (v.  24).  This  suffering 
had  been  endured  on  their  account,  but 
he  rejoiced  in  it  nevertheless.  "The 
afflictions  of  Christ  in  my  flesh,"  means 
probably  his  own  afflictions,  and  yet 
also  Christ's,  on  the  principle  that  the 
Head  suffers  in  the  sufferings  of  His 
members  (Acts  9:4,  5 ;  Matthew  25 : 
40,  45;  I  Corinthians  12:  12;  2  Cor- 
inthians I  :  s).  "He  was  going  on  to 
endure  whatever  remained  of  the  afflic- 
tions which  God  had  appointed  for  him 
to  endure,"  in  the  exercise  of  his  min- 
istry for  them.  His  was  a  special  min- 
istry, a  dispensation  of  God  had  been 
given  him  "to  fully  preach  the  Word 
of  God."  This  included  the  revelation 
of  the  mystery  expressed  in  the  words, 
"Christ  in  you,  the  hope  of  glory"  (v. 
2y).  This  mystery  is  something  more 
than  the  gospel  of  our  salvation,  for 
that  had  not  been  "hid"  in  the  Old 
Testament.  It  is  an  altogether  unique 
blessing,  belonging  only  to  the  church 
of  this  dispensation,  and  is  the  indwell- 
ing of  Christ.  And  note  that  this  in- 
dwelling itself  is  not  the  "glory"  spoken 
of  but  the  hope  of  the  glory.  The 
glory  includes  our  resurrection  bodies; 
our  new  hearts  in  "unhindered  develop- 
ment of  Christly  life" ;  our  coming 
back  with  Christ  again  to  earth,  and 
sharing  in  the  triumphs  of  His  re-ap- 
pearing ;  our  sitting  with  Him  on  His 
throne  as  He  has  sat  down  with  His 
Father  on  His  throne  ;  and  finally  the 
glory  which  shall  endure  "to  all  the 
generations  of  the  age  of  the  ages" 
(Ephesians  3:4),  for  when  at  length 
the  millennial  church  shall  have  been 
transferred  to  her  place  among  the 
glorified,  then  shall  there  be  "a  new 
heaven  and  a  new  earth."  Oh,  the 
glory  of  being  a  Christian  ! 

Questions. 

1.  What  title  do  we  give  to  this 
chapter  ? 

2.  Divide  the  chapter  into  three  main 
parts. 

3.  What  three-fold  declaration  about 
Christ   does   it  contain? 

4.  What  is  the  meaning  of  the  phrase 
"in  all  the  world"? 

5.  What  is  the  single  petition  of 
Paul's  prayer? 


Ch.  2 


COLOSSIANS 


397 


6.  In  what  way  are  Christians  to 
"walk  worthy  of  the  Lord"? 

J.  For  what  should  the  thankfulness 
of  Christians   be   ever  expressed  ? 

8.  What  is  the  difference  between  a 
likeness  and  an  image? 

g.  Why  may  we  speak  of  Christ  as 
the  Eternal  Son  of  God? 

10.  How  did  Christ  come  to  be  the 
Head  of  the  church  as  well  as  the  uni- 
verse ? 

11.  What  was  the  teaching  of  the 
Gnostics  about  the  nature  of  the  Deity? 

12.  Define  reconciliation. 

13.  To  what  is  this  Divine  reconcili- 
ation limited  ? 

14.  What  is  meant  by  the  "afflictions 
of  Christ   in   my  flesh"? 

15.  Describe  in  a  phrase  the  ministry 
Paul  was  commissioned  to  reveal. 

16.  What  are  some  of  the  things 
which  the  promised  glory  includes? 

THE  POLEMIC  PAET 

Chapter  2 

The  Apostle  spoke  (i  :  24,  28,  29) 
about  the  suffering  entailed  by  his  min- 
istry, and  the  labor  endured  to  present 
"every  man  perfect  in  Christ  Jesus." 
Of  course,  he  means  every  Christian 
man,  and  by  "perfect  in  Christ  Jesus," 
so  far  as  the  present  life  is  concerned, 
he  means,  not  perfect  in  the  sense  of 
faultless  or  sinless,  but  perfectly  justi- 
fied, and  sanctified,  and  perfectly  made 
meet  for  glory  in  Him.  The  word 
"perfect"  is  here  borrowed  from  the 
heathen  mysteries  and  appropriated  to 
the  Gospel  in  condemnation  of  them. 
Perfection  such  as  that  of  which  he 
speaks  is  not  found  in  them,  but  in 
Christ. 

The  word  "every"  used  three  times 
in  I  :  28,  is  important — warning,  teach- 
ing, presenting  every  man.  It  har- 
monizes with  the  word  "all"  before 
"wisdom"  in  the  same  verse,  and  strikes 
at  the  Gnostic  exclusiveness  to  which 
reference  has  been  made.  In  the  wis- 
dom of  God  in  Christ  there  are  no  re- 
strictions as  to  persons  or  subjects, 
the  whole  Christ  is  preached  to  every 
man,  and  every  man  has  the  same  op- 
portunity to  possess  "the  riches  of  the 
glory." 

The  subject  of  the  apostle's  suffer- 
ing and  toil  is  carried  over  into  chap- 
ter 2,  the  first  three  verses  of  which 
really  belong  to  chapter  i.  The  latter 
part  of  verse  2  reads  in  the  Revised 
Version :  "That  they  may  know  the 
mystery  of  God,  even  Christ,  in  whom 
are"  etc.  In  other  words,  Christ  Him- 
self is  the  mystery  of  God,  "as  in- 
carnating the  fulness  of  the  Godhead 
and  all  the  divine  wisdom  and  knowl- 


edge for  the  redemption  and  reconcilia- 
tion of  man."  Now  the  reason  of 
Paul's  conflict  on  behalf  of  these 
Colossian  christians  is  that  they  may 
not  be  enticed  away  from  this  precious 
truth  by  the  false  (Gnostic)  teachers 
(4-7).  nor  enslaved  by  their  empty 
philosophy  (8-15),  nor  judged  in  their 
Christian  liberty  (16,  17),  nor  robbed 
of  their  reward   (18-23). 

1.  "Lest  Any  Man  Should  Besjuile 

You  With  Enticing  Words," 

or  beguile  you  by  false  reasoning  in 
persuasive  discourse.  The  only  safe- 
guard against  this  is  stated  in  verse 
6.  They  had  "received  Christ  Jesus," 
and  now  they  are  to  "walk"  in  Him, 
to  put  forth  all  their  energies  as  con- 
sciously in  Him.  And  to  encourage 
them  to  do  this  the  apostle  calls  at- 
tention to  the  good  that  is  among  them 
for  their  comfort   (5). 

2.  "Beware    Lest    Any   Man    Spoil 

You  Through  Philosophy  and 
Vain  Deceit," 

i.  e.,  enslave,  lead  you  away  as  his 
prey.  Paul  does  not  characterize  all 
philosophy  in  these  terms  but  only  the 
philosophy  which  is  empty  deceit,  i.  e., 
the  philosophy  of  these  Gnostics,  some- 
what like  that  of  modern  times  stand- 
ing under  the  names  of  Spinoza,  Her- 
bert Spencer  and  others.  It  is  ac- 
cording to  the  tradition  of  men  and 
has  no  support  from  revelation.  Such 
teaching  is  after  the  world  and  not 
"after  Christ."  In  Christ  we  are  "com- 
plete," and  need  nothing  more  since 
Christ  is  God  (9,  10).  We  are  "com- 
plete" or  "filled  full"  in  Him  in  the 
sense  that  His  merits.  His  righteous- 
ness. His  preciousness,  His  life.  His 
Sonship,  His  heirship,  His  glory,  have 
all  been  made  over  to  us  by  Divine 
grace  through  faith  (Rom.  8:10-18; 
28-39). — Nicholson.  In  detail,  we  are 
circumcised  in  Him  (11)  i.  e.,  in  a 
spiritual  sense,  and  need  not  the  ritual 
circumcision  as  the  false  teachers 
claimed.  We  Christians  possess  all  that 
was  symbolized  by  that  rite,  i.  e.,  the 
putting  off  pi  our  fallen  and  corrupt 
nature.  This  took  place  when  we  died 
in  Christ  and  were  "buried  with  Him  in 
the  baptism"  (12),  i.  e.,  the  baptism  of 
the  Holy  Spirit  (i  Cor.  12:13;  Rom. 
6:4).  And  having  thus  died  and  been 
buried  with  Him,  we  are  risen  again 
in  Him,  and  are  walking  before  God 
"in  newness  of  life"  (Rom.  6:4). 
What  then  do  we  require  of  man-made 
philosophies?  Think  what  God  does, 
in  and  through  Christ,  for  the  soul  He 
saves !  (a)  He  quickens,  i.  e.,  makes 
us  alive  in  a  spiritual  sense;    (b)  He 


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COLOSSIANS 


forgives  all  our  transgressions ;  (c) 
He  blots  out  "the  handwriting  of 
ordinances  that  was  against  us."  These 
"ordinances"  are  His  decrees  written 
on  the  tables  of  stone  in  the  ceremonial 
law  of  Moses,  and  in  our  moral  na- 
ture. In  them  we  find  our  own  hand- 
writing that  is  "against  us,"  for  we 
assent  to  the  fact  that  the  law  is  good, 
and  that  it  is  our  obligation  to  obey 
it.  Nevertheless,  God  blots  this  out, 
cancels  the  bond,  erases  the  signature, 
pays  the  debt. — Nicholson.  (d)  He 
gets  such  a  victory  for  us  over  all  our 
spiritual  enemies  as  is  expressed  in 
verse  ig.  The  principalities  and  powers 
of  darkness  seized  upon  the  human 
nature  of  Christ  our  substitute,  as  if 
to  prevent  Him  from  going  to  the  cross 
and  dying  for  our  redemption.  But 
He  overcame  them,  "made  a  show  of 
them  openly,"  by  rising  from  the  dead, 
and   in   His   triumph   we   triumph. 

3.  "Let  No   Man  Therefore  Judge 
You." 

"The  apostle  is  here  striking  at  the 
practical  error  of  the  false  teachers  as 
expressed  in  their  excessive  ritualism 
and  vigorous  asceticism."  Eating  and 
drinking  were  referred  to  in  the  Mosaic 
law,  but  the  Gnostic  went  far  beyond 
that  as  we  may  judge  further  from 
Rom.  14:2  and  i  Tim.  4:2,  3.  'The 
Sabbath"  (16)  is  referred  to  from  the 
Jewish  point  of  view.  "The  rest  of 
one  day  in  seven  as  expressive  of  the 
law  of  creation,  and  as  supplying  the 
principle  which  underlies  the  fourth 
commandment,  he  does  not  here  in- 
clude." He  does  not  merely  forbid 
the  observance  of  these  things  but 
going  further,  forbids  Christians  to  let 
any  one  "judge"  them,  or  take  thern  to 
task  concerning  them.  These  things 
are  not  a  basis  of  judgment  concern- 
ing our  standing  in  Christ,  but  on  the 
contrary,  so  far  as  they  are  part  of 
the  Levitical  system,  they  are  only  the 
shadow  cast  in  advance  of  the  work 
of  Christ.  "The  body"  the  substance, 
"is  of  Christ"  (Heb.  10:1).  The 
ancient  Jew  took  the  shadow  as  fore- 
telling the  body,  but  the  modern  ritual- 
ist takes  the  shadow  instead  of  the 
body." 
4.  "Let  No  Man  Beguile  (rob)  You 

of  Your  Reward." 
In  verses  18-23  we  have  "a  descrip- 
tion of  one  whose  views  of  the  truth 
are  diametrically  opposed  to  those 
taught  by  the  apostle  in  verses  9,  10." 
(a)  He  takes  delight  in  "hurnility  and 
•worshipping  of  angels."  This  is  the 
mock  humility  such  as  we  see  in  the 
Roman     Catholic    Church,     as    though 


Christ  were  too  high  for  these  false 
teachers  and  they  must  have  lower 
beings  for  mediators,  (b)  He  "dwells" 
or  takes  his  stand  upon  "those  things 
which  he  hath  seen"  (18,  R.  V.).  In 
other  words,  he  does  not  walk  by  faith 
but  judges  by  his  natural  experiences. 
For  instance,  an  uninfluential  man  can- 
not enter  the  presence  of  a  human  king 
except  as  some  one  introduces  him,  so 
Christ,  although  a  Godman,  is  in  the 
judgment  of  this  false  teacher,  too  high 
for  human  fellowship  except  through 
lower  mediation.  And  yet  there  is  a 
slightly  different  interpretation  sug- 
gested by  Sir  William  Ramsey.  He 
thinks  the  force  of  "intruding  into"  is 
gotten  only  when  regarded  as  a  quoted 
word,  and  a  sarcastic  reference  to  an 
act  by  which,  once  on  a  time,  the  false 
teacher  had  symbolically  expressed  his 
choice  of  a  so-called  "New  Life"  in 
the  heathen  "Mysteries." 

These  were  the  things  he  had  "seen," 
and  he  was  now  taking  his  stand  upon 
them,  urging  them  as  needful  in  the 
Christian  life.  If  the  Christians  at 
Colosse  aspired  to  be  "perfect"  they 
must  enter  upon  a  higher  course  of 
asceticism,  self-denial  and  humiliation 
after  these  heathen  mysteries.  (c) 
This  false  teacher  is  "vainly  puffed  up 
by  his  fleshy  mind,"  by  the  mind  of 
his  fallen  and  corrupt  nature,  (d)  He 
does  not  hold  the  "Head,"  i.  e.,  he  has 
no  clear  and  definite  views  concern- 
ing Christ  as  the  Head  of  the  Church 
which  His  body.  In  other  words,  he 
may  be  a  professing  Christian,  but  he 
is  not  a  member  of  the  true  church  of 
Christ. 

The  practical  inference  or  conclusion 
follows  in  verses  20-23,  which  it  will 
be  more  convenient  to  deal  with  in  the 
succeeding   lesson. 

Questions. 

1.  Why  is  this  lesson  called  the 
"Polemic"   part   of   the   epistle? 

2.  What  is  the  meaning  of  "perfect 
in  Christ  Jesus"? 

3.  In  what  sense  is  Christ  "the 
mystery  of  God"? 

4.  What  four-fold  reason  is  given  for 
Paul's    conflict? 

5.  How  are  we  "complete"  in  Christ? 

6.  What  was  symbolized  by  circum- 
cision? 

7.  If  we  are  true  Christians  when 
was  our  fallen  and  corrupt  nature  put 
off? 

8.  Explain  "blotting  out  the  hand- 
writing." 

9.  Explain  verse  15. 

10.  What  is  meant  by  "judge  you," 
verse  18? 


2:20-4 


COLOSSIANS 


399 


11.  How  would  you  explain  "intrud- 
ing," verse   19? 

12.  What  is  the  practical  conclusion 
in  verses  20-23  ? 

THE   HOETATORY  PAET 
Chaptebs  2 :  20-4 

1.  The  Christian  being  "dead  with 
Christ,"  is  dead  "from  the  rudiments 
of  the  world"  ;  in  other  words,  worldly 
methods  of  obtaining  "perfection"  are 
something  with  which  he  has  nothing 
to  do.  Why  then  should  he  act  to 
the  contrary,  "after  the  commandments 
and  doctrines  of  men"?  (20,  22).  Why 
should  he  ascribe  salvation  or  any  part 
of  it,  to  things  which  "perish  with  the 
using"?  Why  should  he  come  under 
a  law  which  says  "touch  not,  taste  not, 
handle  not,"  as  though  it  possessed 
sanctifying  grace?  As  one  who  is 
saved,  there  are  many  things  he  will 
not  touch,  nor  taste,  nor  handle,  as  the 
next  chapter  indicates,  but  this  is  dif- 
ferent from  attaching  a  meritorious 
value  to  such  things,  as  these  false 
teachers  did.  Such  things  have  "a 
show  of  wisdom"  in  men's  eyes  per- 
haps, but  are  of  the  nature  of  "will 
worship,"  self-imposed  ordinances,  and 
nothing  more.  No  neglect  of  the  body, 
no  asceticism  of  this  kind  can  extirpate 
evil  appetites  or  get  rid  of  sin   (23). 

2.  On  the  other  hand,  the  Christian 
having  "risen  with  Christ"  as  we  have 
seen,  let  him  seek,  i.  e.,  set  his  mind 
on  things  above  (3:1,  2),  For  these 
things,  compare  Matthew  6 :  33,  Phil. 
3 :  20.  To  seek  them  means  to  in- 
quire about  and  ask  for  them,  as  they 
are  revealed  in  Holy  Scripture.  The 
encouragement  to  do  this  is  found  in 
verses  3  and  4   (cf.   i   John  3:  i-3)- 

3.  The  Christian  who  does  this  will 
soon  be  exhibiting  the  fruit  of  it  in  a 
life  of  real  holiness  as  distinguished 
from  the  counterfeit  recommended  by 
the  Gnostics.  This  holiness  will  show 
itself  in  two  ways,  by  a  putting  off 
(S-ii)  and  a  putting  on  (12-17).  The 
true  Christian  realizing  his  risen  life 
with  Christ  will  "mortify"  put  to  death 
the  members  of  his  body,  in  the  sense 
that  he  will  eschew  the  things  named 
in  verses  5-9.  He  will  do  this  through 
the  power  of  the  Holy  Spirit  who  dwells 
•within  him,  and  by  whom  he  is  "re- 
newed in  knowledge  after  the  image  of 
Him  that  created  Him."  Verse  11 
means  that  this  "new  man"  is  not  de- 
pending on  the  distinctions  therein  in- 
dicated, all  of  which  are  obliterated 
in  Christ.  But  the  true  believer  will 
not  only  put  to  death  the  things  named, 
but  clothe  himself  with  a  heart  of 
compassion,    kindness,    humility,    meek- 


ness,   long-suffering,    forbearance,    for- 
giveness, love,  peace  and  thankfulness. 

4.  We  have  said  that  this  would  be 
done  through  the  power  of  the  Holy 
Spirit  dwelling  in  the  believer,  but 
the  instrument  He  uses  is  the  "Word 
of  Christ"  (16),  i.  e.,  the  Holy  Scrip- 
tures. The  believer  in  whose  heart  that 
dwells  richly,  will  ever  be  acting  on 
the  principle  of  verse    17. 

5.  The  apostle  new  applies  all  this 
to  the  three  classes  of  the  social  order 
(3:18 — 4:1).  as  he  did  in  Ephesians, 
to  which  lesson  the  student  will  turn. 

6.  The  conclusion  of  the  epistle  is  an 
appeal  for  prayer  (4 :  2-4)  ;  counsel  as 
to  conduct  toward  the  world  (5,  6)  ; 
personal  matters  including  commenda- 
tions of  and  salutations  from  fellow- 
workers  (7-15)  ;  directions  concerning 
the  epistle  (16)  ;  a  charge  to  one  of 
the  elders  (17),  and  the  benediction 
(18)  Note  how  aptly  the  subject  of 
prayer  is  introduced,  following  as  it 
does  the  opening  up  of  the  whole  sub- 
ject of  practical  holiness.  How  shall 
we  obtain  the  power  to  practice  such 
holiness  without  prayer  for  the  Holy 
Spirit's  aid?  Note  that  while  the 
brotherhood  of  Christ  is  a  world  in 
itself,  yet  the  Christian  has  responsi- 
bilities toward  others  (5).  To  "walk 
in  wisdom"  with  reference  to  the  un- 
converted means  Gospel  knowledge  ap- 
plied in  common  sense.  It  means  the 
"conscious  blessedness  of  the  life  of  the 
Christian  as  a  visible  fact,"  but  no 
"stage  effects"  no  self-conceit  and  no 
more  oddities.  The  Christian  should 
evince  a  true  sympathy  with  all  genuine 
human  interests  while  yet  in  earnest 
for  the  salvation  of  souls.  He  should 
"redeem  the  time,"  or  "buy  up  the  op- 
portunity," in  the  sense  of  knowing 
just  when  and  how  to  act  in  such  cases 
with  reference  to  the  world  around 
him.  Speech  "alway  with  grace,  sea- 
soned with  salt"  (6)  means  the  right 
adaptation  and  point  in  our  remarks 
in  addressing  the  unsaved,  as  indicated 
in  the  last  clause  of  the  verse.  The 
allusion  to  Laodicea  (13,  15,  16)  brings 
to  mind  that  of  2:1,  and  gives  occa- 
sion to  say  that  it,  and  Hierapolis  and 
Colosse  lay  very  near  each  other.  It 
is  interesting  to  note  that  an  epistle 
had  been  sent  there  as  well  as  to 
Colosse,  though  we  have  no  further 
record  of  it.  Moreover,  the  circum- 
stance that  the  epistles  were  to  be  in- 
terchanged is  a  hint  as  to  the  way  in 
which  the  church  of  the  first  century 
determined  the  Canon  of  the  New 
Testament.  There  was  in  other  words, 
a  circulation  of  the  inspired  teachings, 
and  a  searching  into  them  by  all  the 
christians  in  every  place. 


400 


COL.-I  THESS. 


Col.  4-1  Thes.  2 


Questions. 

1.  Interpret      in      your     own     words 
verses  20-23. 

2.  In  what  two  ways  is  true  holiness 
exhibited  ? 

3.  What  does  verse  11  mean? 

4.  What     connection     in    thought     is 
there  between  verses  16  and   17? 


5.  What  does  "wallc  in  wisdom" 
mean? 

6.  What  is  meant  by  speech  "sea- 
soned   with    salt"? 

7.  What  hint  have  we  here  as  to  the 
determination  of  the  Canon  of  the  New 
Testament  ? 


FIRST  THESSALONIANS 


REMINISCENT 

Chapters  1-2:  16 

For  the  story  of  the  founding  of 
this  Church  by  Paul,  examine  Acts  17. 
We  call  the  first  section  of  the  epistle 
the  reminiscent  part,  because  the  apostle 
is  referring  to  what  had  taken  place  in 
Thessalonica    at    that    time. 

1.  It  opens  with  the  usual  salutation 
1:1,  in  which  Silas  and  Timothy  are 
named  with  Paul,  not  as  co-writers,  but 
co-workers  with  him  when  in  that  city, 
and  so  known  to  the  church. 

2.  The  thanksgiving  follows,  2-4,  in 
which  is  mentioned  a  triad  of  graces 
(3)  that  had  been  produced  in  these 
young  Christians,  testifying  assuredly 
to   their   election    of   God    (4). 

3.  Next  comes  a  testimony  to  the 
church  of  the  deepest  interest  (5-10). 
Through  receiving  the  Word  of  God  in 
the  Holy  Ghost,  they  had  become  imi- 
tators of  Paul  and  of  the  Lord  (6)  to 
such  an  extent  that  all  the  saints 
throughout  Greece  were  reaping  a  bles- 
sing from  their  lives  (7).  Travelers 
passing  from  them  to  other  parts,  were 
carrying  the  news  of  what  God  had 
done  for  them,  so  that  Paul's  own 
witness  was  made  unnecessary  (8).  It 
was  an  evidence  of  his  ministry  among 
them  as  the  result  of  which  they  had 
"turned  to  God  from  idols"  (a  "work 
of  faith");  "to  serve  the  living  and 
true  God"  (a  "labor  of  love")  ;  and 
to  wait  for  His  Son  from  heaven" 
("patience  of  hope").  The  explanation 
of  it  all  is  found  in  verse  5. 

4.  The  testimony  to  the  church  leads 
to  a  testimony  concerning  himself  (2  : 
1-16),  not  for  his  own  praise,  but  the 
magnifying  of  the  grace  of  God  in 
Him.  In  verse  5  of  the  previous  chap- 
ter, he  had  shown  that  the  wonderful 
result  of  the  gospel  among  them  was 
explained  by  the  power  of  the  Holy 
Ghost,  with  which  it  had  been  preached  ; 
and  this  power,  in  turn,  was  explained 
by  the  "manner  of  men  we  were  among 
you  for  your  sake."  Again,  in  verse 
9,  he  referred  to  the  "manner  of  enter- 
ing in  we  had  unto  you,"  while  in  chap- 


ter 2,  he  expatiates  upon  it.  In  other 
words,  "the  manner  of  man"  he  had 
been  was  expressed  (a)  hy  courage  and 
devotion  (cf.  verses  i  and  2  with  the 
story  in  Acts  16).  (b)  by  faithfulness 
and  impartiality.  His  preaching  had 
not  been  of  deceit  (error),  uncleanness, 
guile,  flattery,  covetousness,  or  vain- 
glory. The  gospel  had  been  committed 
to  him  by  God,  as  a  sacred  trust ;  and 
since  to  God  he  must  give  account  of 
his  stewardship,  he  ministered  it  not 
to  please  men  but  God,  "which  trieth 
our  hearts"  (3-6).  (c)  by  kindness 
arid  affection.  His  gentleness  was 
like  that  of  a  mother  nursing  her  chil- 
dren (see  R.  V.)  His  affection  was 
shown  in  the  self-denying  labor  of  tent- 
making  in  which  he  engaged  to  earn 
his  living,  that  he  might  "not  be  charge- 
able" to  them  for  his  support  (7-9). 
(d)  in  holiness  and  consistency  of  life 
(10-12).  No  wonder  therefore  that  they 
received  his  message  as  the  "Word  of 
God"  and  not  the  word  of  men  (13)  ; 
nor  that  it  should  have  affectually 
wrought  in  them  as  it  did  "in  the 
churches  of  God  in  Judea"  (14-16). 

Questions. 

I.  Have  you  read  Acts  16  and  17 
in   connection  with   tWs   lesson? 

_  2.  Why  is  this  lesson  called  "Remi- 
niscent"? 

3.  Why  are  Silas  and  Timothy 
named? 

4.  What  triad  of  graces  was  seen  in 
these    young    Christians? 

5.  How  do  you  explain  1:7? 

6.  What  is  the  theme  of  chapter  2? 

7.  How  had  Paul's  Christian  char- 
acter been  exhibited  among  the  Thes- 
salonians? 

8.  What  was  the  result? 

PERSONAL  AND   CONGRATULA- 
TORY 

Chapters  2:  17-3 

I.  Paul's     Desire     to     Revisit    the 
Church  (2: 17-19). 

Satan   hindered    in   the   execution   of 


3:1-5: 12 


I  THESSALONIANS 


401 


this  desire  in  ways  indicated  in  Acts 
17,  viz,  by  stirring  up  opposition  on 
the  part  of  the  Jews.  Observe  the 
teaching  here  as  to  the  personality  of 
Satan,  his  hatred  of  the  true  church, 
and  the  power  he  has  to  use  agents  in 
opposition  to  it.  Paul's  desire  to  visit 
the  church  is  explained  by  his  interest 
in  the  saints  (19).  Observe  here  the 
reference  to  the  Second  Coming  of 
Christ,  and  the  teaching  of  Paul  that 
he  would  then  meet  his  converts,  and 
know  and  rejoice  over  them  in  the 
Lord's  presence.  What  an  answer  to 
the  question  so  often  raised,  Shall  we 
recognize  each  other  in  the  future  life? 

2.  Timothy's  Mission  to  the  Church 

3:1-5- 
Refer  to  Acts  17  and  observe  the 
circumstances  under  which  Paul  was 
left  at  Athens.  Driven  out  of  Thes- 
salonica  and  Berea,  by  persecution,  the 
brethren  had  sent  him  there.  )0b- 
serve  the  reason  why  Timothy  was  re- 
turned to  Thessalonica ;  to  establish 
and  comfort  the  young  saints  (2). 
Their  affliction  arising  out  of  their 
faith  was  great,  and  though  they  had 
been  warned  of  it  (4),  yet  they  might 
have  succumbed  under  it,  and  Paul's 
labor  on  their  behalf  would  in  that 
sense    have    been    "in    vain"    (5). 

3.  Timothy's  Report  of  the  Church 

6-10. 

Their  faith  was  firm,  their  love  warm, 
their  remembrance  of  Paul  keen,  and 
he  was  comforted.  This  was  life  for 
him,  to  know  that  his  children  in  the 
faith   stood   "fast   in   the   Lord."    (8). 

4.  Paul's    Prayer    for    the    Church 

11-13' 

That  he  might  see  them  again  and 
that  their  love  might  increase  toward 
one  another,  and  toward  all.  But  all 
this  would  be  fulfilled  in  premanent 
perfection  only  at  the  Coming  of  Christ 
(13). 

Questions. 

1.  What  are  the  four  main  points  of 
the  lesson  ? 

2.  How  did  Satan  hinder  Paul  ? 

3.  What  light  does  this  lesson  throw 
on  the  question  of  future  recognition 
of   believers? 

4.  Why  did  Timothy  return  to  Thes- 
salonica ? 

5.  What  was  the  nature  of  his  report 
to  Paul  leading  to  the  writing  of  this 
letter? 

HORTATORY  AND  INSTRUCTIVE 

Chapters  4:  1-5:  12 

Timothy  reported  some  things  that 
called  for  exhortation  and  instruction. 


In  the  first  place,  fornication  was  in- 
dulged in  by  some  who  had  no  proper 
understanding  of  its  sinfulness  (4:  1-8). 
This  inconsistency  is  probably  ex- 
plained by  the  circumstance  that  the 
church  was  composed  of  Gentiles 
chiefly,  rather  than  Jews.  (See  Acts 
17  and  compare  such  passages  in  the 
epistle  as  1:9).  Paganism,  out  of  which 
they  came,  knew  not  the  meaning  of 
"sin,"  and  as  for  "fornication"  it  may 
be  said  to  have  been  part  of  their 
religion,  just  as  the  grossest  licentious- 
ness is  now  connected  with  certain 
forms  of  heathen  worship.  Under 
these  circumstances  these  young  chris- 
tians may  have  been  slow  to  appre- 
hend their  duty  in  the  premises  and 
the_  real  meaning  of  "sanctification." 
This  exhortation  had  its  effect,  how- 
ever, for  in  Paul's  second  epistle  to 
the  church  he  does  not  mention  the 
offence. 

In  the  second  place,  the  imminency 
of  our  Lord's  return  which  had  taken 
hold  of  this  church,  had  reacted  in 
some  cases  in  the  direction  of  idle- 
ness (9-12).  If  He  were  coming  so 
soon,  why  such  carefulness  as  to  phys- 
ical necessities?  The  answer  is  prac- 
tically that  of  John  Wesley,  that  if  one 
knew  He  would  come  to-morrow,  the 
duties  of  to-day  should  be  performed 
just  the  same.  "Study  (or  be  am- 
bitious) to  be  quiet,"  attend  to  your 
business,  work  for  two  reasons :  (a) 
that  you  may  be  able  to  pay  your  hon- 
est debts,  especially  to  the  world's 
people  with  whom  you  deal,  and  (b) 
that  you  yourselves  may  have  your  phys- 
ical necessities   supplied    (12). 

The  Dead  and  the  Living  Saints  at 
Christ's  Coming. 

But  the  chief  difficulty  in  the  church 
was  doctrinal,  arising  also  out  of  a 
misapprehension  about  the  Lord's  Sec- 
ond Coming.  The  difficulty  concerned 
the  relation  of  the  dead  to  the  living 
saints  at  His  coming  (13-18).  There 
was  a  fear  that  the  departed  would  be 
at  some  disadvantage  in  the  matter  of 
time  when  that  event  took  place.  But 
Paul  teaches  (a)  that  the  dead  saints 
will  return  with  Christ  (14)  ;  (b)  that 
their  bodies  shall  be  raised  first  (15, 
16)  :  (c)  that  the  translation  of  the 
living  saints  shall  then  follow  (17, 
18).  In  other  words,  something  like 
that  which  took  place  in  the  lives  of 
Enoch  and  Elijah  in  earlier  dispensa- 
tions, will  take  place  in  the  life  of  the 
whole  church,  i.  e.,  the  true  body  of 
Christ  in  the  present  dispensation.  Paul 
taught  this  "by  the  word  of  the  Lord" 
(is),  which  means  not  any  word  which 
our   Lord   spake"  on   the   subject   while 


402 


I  THES.-II  THES.     I  Thes.  5-II  Thes.  1 


on  earth,  but  a  special  revelation 
vouchsafed  to  Paul  after  He  had  arisen 
from  the  dead. 

The  subject  is  continued  into  the  sth 
chapter  where  the  first  three  verses 
treat  of  the  condition  of  the  world 
when  Christ  comes,  and  the  next  eight 
are  an  exhortation  to  the  church.  The 
world  will  be  taken  unawares,  but  the 
church  should  not  be  so  taken  (4,  5). 
To  guard  against  this  the  church  should 
be  wide  awake  concerning  this  doctrine 
and  the  hope  of  His  coming  (6-8). 
The  reason  for  this  is  that  while 
"wrath"  awaits  the  world  in  that  day, 
"salvation"  in  the  fullest  sense  awaits 
the  church  (9).  Whether  we  are 
"awake,"  i.  e.,  alive  on  the  earth  when 
He  comes,  or  "asleep"  and  come  with 
Him,  we  shall  "live  together  with  Him" 
as  the  close  of  the  preceding  chapter 
indicated. 

Questions. 

1.  What  three  subjects  called  for  ex- 
hortation   and    instruction? 

2.  How  do  we  explain  the  presence 
of  "fornication"  in  this  church? 

3.  What  reason  is  there  to  believe 
that  Paul's  words  were  heeded  ? 

4.  What  probably  led  to  idleness? 

5.  How  does  Paul  meet  the  situa- 
tion? 

6.  What  was  the  doctrinal  difficulty 
in    this    church  ? 

7.  What  three  things  does  Paul  teach 
about  the  second  coming  of  Christ  for 
the  church  ? 

8.  What  shows  that  the  world  will 
be  unprepared   for  His  coming? 

CONCLUSION 
Chapters  5:  12-28 

This  is  a  brief  lesson,  but  the  text 
IS  sufficiently  distinct  from  the  fore- 
going to  warrant  separate  treatment. 
It  is  hortatory  and  instructive  as  that 
was,    but    exhortation    prevails. 

"Them  which  labor  among  you"  (12) 
are  doubtless  the  elders  of  the  church 
Paul  had  set  over  them.  "To  know 
them"  is  the  same  as  "to  esteem  them" 
(13).  But  this  esteem  is  associated  with 
a  joint  responsibility  with  them  for  the 


proper  discipline  of  the  church  (14, 
15).  "The  feeble-minded,"  has  refer- 
ence not  to  intellectual  but  spiritual 
defectiveness — not  strong  in  the  quali- 
ties of  faith   and   hope   and  courage. 

Joy  should  be  perpetual  (16)  because 
it  does  not  depend  on  outward  circum- 
stances, but  an  inward  condition.  Prayer 
should  be  "without  ceasing"  (17),  not 
in  the  sense  that  nothing  else  was  to 
be  done,  but  that  this  should  be  the 
habit.  The  true  believer  talks  with 
God  more  contiually  and  intimately 
than  with  any  human  being  however 
near  and  dear.  "Thanksgiving"  always 
accompanies  prayer  (18)  "This  is  the 
will  of  God  *  *  *  concerning  you," 
may  mean  the  thanksgiving  itself,  or 
it  may  mean  the  experience  which  calls 
for  it.  Note  that  we  are  not  com- 
manded to  be  thankful  for  everything, 
but  in  everything.  Of  course,  only  the 
true  believer  is  here  in  mind,  as  indi- 
cated by  the  expression  "in  Christ 
Jesus."  (See  our  lessons  in  Ephesians 
and  Colossians). 

The  next  four  verses  have  a  close 
relationship.  "Prophesying"  (20),  as 
we  judge  from  i  Cor.  14,  was  apt  to 
be_  despised  in  comparison  with  other 
spiritual  gifts  ;  but  to  despise  it  in  the 
sense  that  its  proper  exercise  was  re- 
stricted would  be  to  "quench  the  Spirit" 
(19)  and  thus  "limit  the  Holy  One  of 
Israel."  To  be  sure,  there  was  a  danger 
of  false  teaching  coming  in  by  that 
channel,  but  the  remedy  is  in  verse  21, 
especially  in  view  of  the  general  cau- 
tion in  verse  22,  which  should  read 
"avoid   every  form   of  error." 

The  prayer  of  verse  23  is  beautiful 
and  convincingly  determining  that  man 
is  a  trinity.  Some  think  that  Paul  is 
here  again  expressing  his  conviction 
or  hope  of  an  imminent  return  of  our 
Lord,  and  praying  for  their  "spirit  and 
soul  and  body"  to  be  kept  entire,  in- 
tact, i.  e.,  withovit  death  until  then, 
though  the  next  verse  rather  raises  a 
question    as  to    that. 

Note  the  authority  and  importance 
attaching  to  an  inspired  letter  of  this 
kind   (27). 


SECOOT)  THESSALONIANS 


THE  THANKSGIVING 

Chapter  1 

This  epistle  was  written  by  Paul 
soon  after  the  previous  one,  and  for  a 
reason    not    very    different.      Acts     17 


shows  that  Paul  emphasized  the  sec- 
ond coming  of  Christ  at  Thessalonica, 
which  is  corroborated  by  i  Thess.  i  :  10. 
It  grew  out  of  this  that  the  anxiety 
was  felt  touching  the  relation  of  the 
dead  to  the  living  saints  at  His  com- 
ing, which  was  dealt  with  in  i  Thess. 


Ch.  2 


II  THESSALONIANS 


403 


4:13-5;  12.  But  another  error  arose 
from  the  same  source  which  was 
fostered  by  false  teachers.  These  had 
even  forged  a  letter  in  Paul's  name, 
claiming  that  "The  Day  of  the  Lord" 
had  already  come,  alarming  many  and 
leading  them  astray  (2  Thess.  2:  i,  2). 
To  meet  this  Paul  writes  this  second 
letter,  the  chief  interest  in  which  be- 
gins at  the  "Thanksgiving"  for  their 
growing  faith  and  abounding  love 
(i  :  3).  All  this  was  in  the  midst  of 
persecutions  and  afflictions  endured  be- 
cause of  that  faith  (4),  and  was  a 
token  to  them  that  God  had  counted 
them  worthy  of  the  kingdom  of  God 
which  was  to  be  set  up  when  Christ 
came  (s).  The  church  would  be  at 
rest  with  Christ  in  that  "Day"  when 
those  who  afflicted  her  would  them- 
selves be  afflicted  (6,  7).  But  the 
"Day"  Paul  now  has  in  mind  does  not 
synchronize  precisely  with  the  coming 
of  the  Lord  for  His  church  as  taught 
to  I  Thess.  4:13-18.  In  other  words, 
to  rehearse  what  has  been  taught  in 
other  parts  of  this  Commentary,  the 
second  coming  of  Christ  is  an  act  of 
two  scenes.  There  is  a  "coming"  for 
His  church  when  the  latter  shall  be 
caught  up  to  meet  Him  in  the  air,  and 
then,  after  an  interval,  how  long  or 
short  it  is  impossible  to  say,  there_  is  a 
"coming"  or  a  "revelation"  in  judg- 
ment on  the  unbelieving  and  wicked 
nations  of  Christendom  that  are  left 
behind.  It  is  this  latter  aspect  of  the 
Second  Coming,  that  associated  with 
judgment,  which  the  Old  Testament 
prophets  are  ever  speaking  of  as  "The 
Day  of  the  Lord."  They  say  nothing 
about  His  coming  for  His  church,  as 
indeed  they  say  nothing  about  the 
church,  but  focus  their  attention  upon 
the  end  of  the  age,  when  only  Israel 
and  the  Gentile  nations  will  be  on  the 
earth  and  the  church  shall  have  been 
taken  away. 

That  Paul  is  speaking  of  this  here  is 
indicated  in  verses  7-10.  The  Lord 
Jesus  will  be  "revealed  from  heaven 
with  the  angels  of  His  power"  (R.  V.), 
"rendering  vengeance."  This  shall 
take  the  form  of  "everlasting  destruc- 
tion from  the  face  of  the  Lord  and 
from  the  glory  of  His  power."  This 
is  not  annihilation,  it  is  well  to  ob- 
serve, but  conscious  separation  from 
Him.  And  the  time  it  will  take  place 
is  "When  He  shall  have  come  to  be 
glorified  in  His  saints"  (10).  The 
Greek  second  Aorist  is  used  here, 
indicating  that  the  event  spoken  of, 
the  glorifying  of  Christ  in  His  saints 
shall  have  taken  place.  In  other 
words,    it    is    after   the    translation    of 


the  church,  as  we  understand  it,  that 
"the  Day  of  the  Lord"  is  ushered  in 
with  its  attendant  judgments. 

The  apostle  closes  his  allusion  to 
these  matters  with  the  prayer  of  verses 
II,    12. 

Questions. 

1.  What  can  you  recite  as  to  the 
occasion  for  this  epistle? 

2.  What  shows  the  boldness  of  the 
false  teachers  in  this  case? 

3.  For  what  does  Paul  thank  God 
on  behalf  of  these  Thessalo^nian  chris- 
tians? 

4.  Of  what  were  their  afflictions  a 
token? 

5.  What  can  you  recite  about  the 
second  coming  of  Christ? 

6.  What  do  you  understand  by  "The 
Day  of  the  Lord"? 

7.  When  will  it  be  ushered  in? 

THE  REVELATION  OF  THE  MAN 

OF  SIN 

Chapter  2 

At  this  chapter  we  have  the  refer- 
ence to  the  false  teachers  and  their 
teaching.  The  first  two  verses  should 
be  read  in  the  Revised  Version  which 
brings  out  the  meaning  clearer,  for 
what  the  false  teachers  said  was,  that 
"The  Day  of  the  Lord  is  now  present." 
Therefore  what  the  Apostle  announces 
to  take  place  before  that  "Day"  comes, 
does  not  apply  to  the  coming  of  Christ 
for  His  church,  (an  event  which,  so 
far  as  we  know,  may  be  very  near), 
but  to  the  judgments  that  are  to  fall 
on  the  ungodly  after  the  church  has 
been  taken  away.  Such  is  the  signifi- 
cance of  verses  3  and  4. 

That  which  is  to  take  place  is  (a) 
"a  falling  away,"  an  apostacy  in 
Christendom,  and  (b),  the  revelation 
of  "the  man  of  sin"  (or  lawlessness). 
This  "man  of  sin,"  who  was  foretold 
by  Daniel,  by  Zechariah,  and  by  Christ 
Himself  as  we  have  seen,  is  described 
as  opposing  and  exalting  himself 
against  "all  that  is  called  God,"  in  the 
sense  that  he  gives  out  that  he  himself 
is  God,  and  men  are  ready  to  believe 
him.  "The  temple  of  God"  (4)  as  we 
have  seen  (Daniel  9;  Matt.  24),  is  the 
Jewish  temple  re-erected  in  Jerusalem, 
for  the  Jews  are  to  return  there,  at 
first  in  an  unconverted  state  so  far  as 
the  acceptance  of  Jesus  as  their  Mes- 
siah is  concerned. 

The  apostle  had  informed  the  Thessa- 
lonians  of  these  things  when  he  was 
with  them(s),  and  furthermore  that  a 
restraining  power  was  holding  back  the 
full  development  of  this  "man  of  sin" 
until  his  time  came  (6).  Just  what  this 
power  is  we  are  left  to  conjecture,  but 


404 


II  THES.-I  TIMOTHY  II  Thes.  3-1  Tim.  1 


doubtless  it  is  the  Holy  Spirit  who 
dwells  in  the  church.  Imagine  the 
church  translated  out  of  the  earth,  and 
the  ascent  of  the  Holy  Spirit  in  con- 
sequence, and  what  restraininf?  power 
would  be  left  to  hold  back  the  hordes 
of  wickedness  in  the  earth,  and  prevent 
Satan  from  having  his  way  in  the  full 
development  of  "the  man  of  sin"?  The 
doom  of  the  latter  is  given  in  verse  8, 
and  an  added  description  follows  in 
verses  9  and  10.  Satan  gives  him  his 
power,  but  he  is  able  to  deceive  only 
those  who  "received  not  the  love  of 
the  truth"  (10).  The  truth  was  re- 
vealed to  them  and  rejected,  for  which 
reason  that  moral  and  spiritual  weak- 
ness which  made  them  a  prey  to  the 
delusion,  fell  upon  them  as  a  Divine 
judgment  (11,  12).  There  is  a  solemn 
warning  here  for  those  who  are  being 
tempted  by  Spiritualism,  The  New 
Thought,  Christian  Science  and  kindred 
teaching. 

It  is  a  relief  to  turn  to  the  apostle's 
address  to  the  true  believer  in  verses 
13-15,  and  as  we  close  the  lesson  let 
us  for  ourselves  offer  the  prayer  of 
verses    16    and    17. 

Questions. 

1.  Have  you  read  verses  i  and  2  in 
the  Revised  Version? 

2.  What  did  these  false  teachers 
teach  ? 

3.  To  what  event  do  verses  3  and 
4   apply,   in   general  terms? 

4.  What  two  things  must  transpire 
prior  to  The  Day  of  the  Lord? 

5.  What  is  intended  here  by  "the 
temple  of  God"? 

6.  Who  presumably,  is  holding  back 
the   full  development   of  this   apostasy? 

7.  What  is  the  doom  of  "the  man  of 
sin"? 

8.  What  class  of  people  only  will  he 
be  able  to  deceive? 

9.  What  warning  have   we   here  ? 


10.  Have  you  offered   the   prayer  of 

verses    16   and    17? 

CONCLUSION 
Chapter  3 

The  concluding  chapter  consists  of 
an  exhortation  to  pray  for  its  author 
(vv.  I,  2),  an  expression  of  his  con- 
fidence in  the  faithfulness  of  those  he 
is  addressing  (vv.  3-5)  ;  a  command 
to  them  concerning  their  separation 
from  the  unfaithful  (vv.  6-1 1)  ;  a  com- 
mand to  the  unfaithful  themselves  (12- 
15),  a  benediction  and  a  superscrip- 
tion  (w.  16-18). 

There  is  but  one  thing  for  which 
Paul  would  have  them  pray  on  his  be- 
half viz.  that  he  may  be  "delivered 
from  unreasonable  and  evil  men." 
These  men  were  in  the  church  in  the 
visible  sense,  not  the  invisible,  for  they 
did  not  have  "the  faith"  (R.  V.)  It 
was  these  more  than  the  people  out- 
side who  were  hindering  the  Word 
from    running   and    being    glorified. 

What  a  sweet  thought  that  is  in 
verse  5,  "the  patient  waiting  for  Christ." 
It  is  the  only  the  scoffer,  walking  after 
his  own  lusts  who  says,  "Where  is  the 
promise  of  His  Coming"?  (2  Pet.  3:3, 
4).  Let  us  not  through  any  undue  im- 
patience be  classed  with  them.  He 
"will  come  and  will  not  tarry"  (Heb. 
10:3.    7)- 

The  unfaithful  ones  are  the  same  as 
he  addressed  in  i  Thessalonians  4:  10- 
12,  and  who  evidently  did  not  heed 
that  exhortation.  And  yet,  they  might 
be  saved  men  notwithstanding  (see 
verse    is). 

The  token  of  validity  (v.  17)  is  in- 
teresting in  the  light  of  2:2.  Here- 
after the  forger  will  have  to  be  doubly 
bold. 

No  questions  are  required  for  this 
lesson. 


FIEST  EPISTLE  TO  TIMOTHY 


INTRODUCTOEY 

We  now  reach  the  Pastoral  Epistles* 
of  which  there  are  three,  i  and  2 
Timothy  and  Titus.  They  are  so  called 
because  their  contents  are  chiefly  di- 
rections regarding  the  pastoral  work  of 
ministers.  It  is  evident  that  they  deal 
with  persons  and  things  belonging  to 
a  late  period  in  the  Apostolic  Age. 
The  heretics  mentioned  in  them  indi- 
cate this.  These  are  of  a  Jewish  char- 
acter,  for  they  profess   to   be  teachers 


of  the  law  (i  Timothy  1:7),  and  are 
described  as  of  the  circumcision  (Tit. 
1  :  10),  and  as  causing  men  to  attend 
to  Jewish  fables  (3:9).  And  yet  they 
are  not  the  same  Judaizing  teachers 
with  which  we  became  acquainted  in 
Acts  (15),  and  Galatians,  or  even 
Colossians.  They  have  progressed 
further  on  the  "down  grade,"  and  "are 
involved  in  a  total  apostasy  from  God 
and  from  good."  They  had  lost  all 
true  imderstanding  of  the  law  (i  Tim. 
1:7);  had  repudiated  a  good  conscience 


Ch.  1 


I  TIMOTHY 


405 


(19)  ;  had  become  hypocrites  and  liars 
(4:2);  were  branded  with  immorality 
(4:2);  of  corrupt  minds,  using  religion 
to  better  themselves  in  the  world  (i 
Tim.  6:5;  Tit.  I  :  11)  ;  subverters  of 
the  faith  (2  Tim.  2:17);  victimizing 
foolish  persons  to  their  ruin  (2  Tim. 
3:6);  confessing  God  with  their 
mouths,  but  denying  Him  in  their 
works,  abominable  and  disobedient,  and 
for  every  good  work  reprobate  (Tit. 
I  :  16).  A  dark  catalogue  this,  cor- 
roborating the  teaching  of  2  Thessa- 
lonians  as  to  the  working  already  of 
the  apostasy  in  the  church.  The  false 
doctrines  attacked  by  Paul  in  his  earlier 
epistles  were  now  bearing  fruit  in  laxity 
of  life   and  morals. 

Date  of  the  Epistles. 

It  is  clear  from  the  foregoing  that  the 
date  of  these  epistles  must  have  been 
later  than  the  period  of  Paul's  history 
covered  by  the  Acts,  and  that  they 
were  probably  written  after  his  libera- 
tion from  imprisonment.  There  is 
reason  to  believe  that  he  was  imprisoned 
a  second  time,  and  in  the  interval  be- 
tween the  first  epistle  to  Timothy  and 
that  to  Titus  were  written,  while  the 
second  to  Timothy  followed  during  the 
second   imprisonment,   as   it   is  thought. 

Following  Alford,  Paul,  after  the  im- 
prisonment mentioned  in  the  Acts, 
journeyed  eastward  as  he  anticipated 
in  his  letters  to  Philemon  (22),  and 
the  church  at  Philippi,  1:26;  2 :  24. 
He  visited  Ephesus  again,  and  doubt- 
less took  further  journeys  West  occupy- 
ing three  or  four  years.  At  Ephesus 
he  left  Timothy  and  passed  into  Mace- 
donia (i  Tim.  1:3"),  from  which  he 
wrote  him  the  first  epistle.  Not  far  from 
this  time  he  must  have  visited  Crete 
in  company  with  Titus  and  have  left 
him  there  to  complete  the  organization 
of  the  churches.  This  will  appear  when 
we  come  to  the  study  of  the  epistle  to 
Titus,  which  it  is  thought  was  written 
somev/here  in  Asia  Minor,  and  when 
Paul  was  on  his  way  to  winter  at  Nicop- 
oHs  in  Greece.  It  was  at  this  place 
he  was  arrested  again  probably,  "as 
implicated  in  the  charges  made  against 
the  Christians  after  the  fire  in  64  A. 
p.,  and  sent  to  Rome."  Once  more 
in  that  city,  he  is  treated  no  longer 
with  the  courtesy  of  his  former  resi- 
dence there  but  as  an  ordinary  criminal 
(2  Tim.  2:9).  All  his  Asiatic  friends 
avoided  him  except  Onesiphorus  (2 
Tim.  1:16).  Only  Luke  was  with  him. 
Timothy  is  entreated  to  come  to  him 
before  winter  (2  Tim.  4:21).  He  is 
expecting  execution  (2  Tim.  4:6). 
and  in  view  of  it  he  writes  his  second 


epistle  to  Timothy,  about  A.  D.  67  or 
68. 

History  of  Timothy. 

For  the  beginnings  of  Timothy's  his- 
tory you  will  need  to  recur  to  the  six- 
teenth chapter  of  the  Acts.  He  was 
converted  perhaps  on  the  occasion  of 
Paul's  first  visit  to  Lystra,  since  it  was 
on  his  second  visit  he  was  chosen  to 
be  his  traveling  companion.  He  ac- 
companies Paul  throughout  that  second 
missionary  journey,  wintering  with  him 
at_  Corinth,  and  seems  to  have  been 
with  hirn  pretty  steadily,  except  for  the 
commissions  on  which  he  was  occasion- 
ally sent  (Acts  19:22;  i  Cor.  4:17, 
16:10),  not  only  throughout  the  second, 
,but  the  third  journey  as  well.  About 
A.  D.  62  or  63  he  was  with  the  Apos- 
tle while  the  latter  was  a  prisoner  at 
Rome  (Col.  1:1;  Philemon  i  ;  Philip- 
pians  1:1).  In  66  or  67,  after  that  im- 
prisonment, he  was  left  by  Paul  in 
charge  of  the  church  at  Ephesus.  It 
was  while  he  was  here  that  he  re- 
ceived the  first  epistle  or  letter  from 
Paul.  A  year  later  it  may  be,  the 
second  was  written,  when  Paul  was 
again  a  prisoner,  and  Timothy  repairs 
to  Rome  to  visit  him,  after  which  noth- 
ing further  is  heard  of  him. 

In  his  character  he  was  a  very  ear- 
nest and  consecrated  man,  and  yet  timid 
and  diffident,  and  hesitating  to  deal 
with  certain  difficulties  of  his  work. 
Compare  here  i  Corinthians  16:10;  i 
Tim.  4:12;  5:23;  2  Tim.  1:5,  7; 
3  :  10. 

Questions. 

1.  Name  the  Pastoral  Epistles  and 
state  why  they  are  so   called. 

2.  To  what  period  do  they  belong, 
and  why  is  it  so  believed  ? 

3.  Describe  the  heresies  therein  re- 
ferred to. 

4.  Give  Paul's  history  between  the 
close  of  the  Acts  and  the  writing  of  2 
Timothy. 

5.  Give  an  outline  of  Timothy's  his- 
tory. 

*The  lessons  on  the  Pastoral  Epistles, 
except  the  questions,  are  taken  from 
the  Author's  Synthetic  Bible  Studies. 

CHIEFLY  PEESONAIi 

Chapter  1 

I.  The  Salutation,  1:1,  2.  In  this 
notice  the  beautiful  designation  of  our 
Lord  Jesus  Christ  as  "Our  Hope."  He 
Himself  is  our  Hope.  And  when  we 
remember  that  these  words  were  writ- 
ten by  Paul  in  his  later  years,  they  are 
all  the  more  afifecting.  And  notice  the 
designation   given   Timothy  in   verse   2. 


406 


I  TIMOTHY 


Chs.  2-3 


What  bearing  has  this  upon  the  propo- 
sition that  he  probably  owed  his  con- 
version to  Paul's  labors  ? 

2.  A  reference  to  Timothy's  mis' 
sion  at  Ephesus,  3,  4.  We  have  refer- 
red to  the  circumstance  of  his  being 
left  there  by  Paul,  in  our  introduction. 
It  seems  to  have  necessitated  urging  on 
Paul's  part.  What  language  indicates 
as  much?  What  charge  was  he  to  lay 
upon  the  teachers  at  Ephesus?  In  what 
two  directions  (especially  Jewish) 
were  they  inclined  to  digress  from  the 
Gospel?  What  would  be  likely  to  be 
the   outcome  of  such  disgression? 

3.  A  description  of  the  false  teach- 
ers, 5-7.  In  this  description  it  will 
be  noted  that  the  root  of  the  offense, 
was  in  swerving  from  love,  for  such 
is  the  correct  translation  of  the  word 
"charity"  in  verse  5. 

4.  A  description  of  the  true  use  of 
the  law,  8-1 1.  These  false  teachers 
pretended  to  discourse  of  the  law,  by 
which  is  meant  the  law  of  Moses, 
without  really  knowing  the  subject  on 
which  they  spoke.  The  law  did  not 
apply  to  those  who  were  saved  under 
the  Gospel,  but  it  had  the  same  bearing 
as   ever  to  the  unbeliever. 

5.  A  digression  to  the  circumstances 
of  his  own  conversion,  12-17.  This 
springs  from  his  allusion  to  the  Gospel 
in  verse  11,  a  Gospel  committed  to  his 
trust  as  a  steward  to  proclaim.  He 
does  not  spare  himself  in  extolling  the 
grace  of  God  toward  him  (13-15),  and 
he  uses  his  own  history  as  an  example 
and  encouragement  to  the  worst  of 
sinners    (16). 

6.  A  personal  charge  to  Timothy, 
18-20.  This  charge  is  the  single  one 
to  fight  the  good  fight  of  faith,  to  which 
he  is  stimulated  by  two  considerations. 
The  first  is  the  "prophecies  which  went 
before"  on  him,  the  supernatural  pre- 
dictions of  his  future ;  and  the  second, 
the  failure  of  some  who  had  started 
in  the  fight  with  him  and  fallen  back. 
The  good  fight  of  faith  in  his  case  is 
that  which  was  personal  to  himself, 
and  that  which  concerned  his  ministry. 
It  Is  not  the  conflict  of  the  Christian 
life  in  general  which  Paul  refers  to  so 
much,  as  that  of  a  leader  in  the  church 
against  the  opponents  of  a  pure  Gospel. 

Questions. 

1.  What  title  is  given  Jesus  Christ 
in  this  lesson? 

2.  What  led  to  the  defection  of  these 
false  teachers? 

3.  How  does  Paul  consider  his  minis- 
tration of  the  Gospel? 

4.  What  is  meant  by  the  fight  of 
faith  in  Timothy's  case? 

5.  How   many   questions   are    in   the 


body    of    this    lesson,    and    how    many 
have   you   answered   satisfactorily? 

CONCEENING  PUBLIC   PEAYER 
Chapters  2-3 

Chapter  2  is  taken  up  with  regula- 
tions concerning  public  prayer.  First, 
he  directs  that  intercessory  prayer  he 
made  for  all  men  (verses  1-7).  What 
class  of  men  is  especially  singled  out 
(2)  ?  What  selfish  motive  on  the  part 
of  the  church  should  induce  such  in- 
tercessory prayer?  And  yet  what  higher 
motive  is  suggested  (4)  ?  What  does 
this  verse  suggest  as  to  the  object  of 
such  intercession  so  far  as  those  in 
authority  are  concerned?  On  what 
ground  may  such  intercession  be  made 
(5,  6)  ?  It  seems  evident  that  interces- 
sion was  not  being  made  in  this  church 
at  Ephesus.  Perhaps  persecution  at 
the  hands  of  the  authorities  had  caused 
it  to  be  less  earnestly  conducted,  or 
perhaps  a  party  spirit  had  something 
to  do  with  it ;  at  all  events  the  church 
needed  to  be  stirred  up  to  it,  and  Tim- 
othy to  get  them  doing  it.  This  was 
part  of  the  good  warfare  he  was  to 
war. 

Second,  he  refers  to  the  way  men 
should  pray  (8).  "Everywhere"  may 
refer  to  every  place  the  worshippers 
were  in  the  habit  of  assembling  in 
Ephesus.  There  may  have  been  several 
bodies  of  believers  there  meeting  in 
different  places.  The  fact  that  men 
without  distinction  of  ministerial  func- 
tions were  to  pray  is  significant.  Not 
only  were  the  deacons,  or  elders,  or 
presbyters,  or  bishops,  to  pray,  but  the 
"men"  were  to  pray.  There  is  no  priest- 
hood in  the  church  except  the  common 
priesthood  of  believers.  But  how  were 
they  to  pray?  "Lifting  up"  the  hands 
was  a  Jewish  custom  in  prayer  and 
seems  to  have  been  adopted  in  the 
church. 

But  what  kind  of  hands  were  the 
men  to  hold  up?  "Holy  hands"  are 
those  not  stained  with  sin  (Psalm  25  : 
4:  26:6:  James  4:8).  If  we  regard 
iniquity  in  our  hearts  God  will  not 
hear  us.  "Without  wrath  and  doubting" 
might  read  without  wrath  and  disput- 
ing or  contention.  No  religious  dis- 
putes, no  outbreaks  in  daily  life  could 
be  permitted  where  prayer  was  to  be 
engaged    in. 

All  expositors  are  agreed  that  "I 
will"  of  verse  8  should  be  carried  over 
to  verse  9.  The  latter  then  would 
read,  "In  like  manner,  I  will  that  the 
women  adorn  themselves,"  etc.  What, 
in  this  case,  would  be  the  force  of  the  ex- 
pression "in  like  manner"?  Is  it  meant, 
as  A.  J.    Gordon   asks,   that   he  would 


Ch.4 


I  TIMOTHY 


407 


have  the  men  pray  in  every  place,  and 
the  women  "in  like  manner"  be  silent? 
Or  would  he  have  the  men  lifting  up 
holy  hands,  and  the  women  "in  like 
manner"  adorning  themselves?  So  un- 
likely is  either  of  these  that  many  ex- 
positors supply  the  word  "pray"  in 
verse  g  to  complete  the  sense.  The 
two  verses  would  then  harmonize  like 
this :  "I  will  therefore  that  men  pray 
everywhere  lifting  up  holy  hands,  and 
in  like  manner,  I  will  that  women  pray 
in  modest  apparel,"  etc.,  to  the  end  of 
verse  lo.     Compare  i  Corinthians  11:5. 

At  verse  11  there  is  a  translation,  and 
the  Apostle  passes  on  to  something 
new.  What  is  that  new  thing  about 
women  he  now  takes  up?  Not  her 
relation  to  public  prayer,  but  her  rela- 
tion to  her  husband,  especially  in  the 
matter  of  public  teaching  in  the  church. 
The  command  to  silence  here  suggests 
1  Corinthians  14:34,  35,  where  the 
context  shows  that  there  were  various 
forms  of  disorder  and  confusion  in  the 
church  assembliea,  especially  the  mak- 
ing remarks  and  asking  questions  about 
the  words  of  others,  from  which  women, 
who  seem  to  have  been  the  chief  of- 
fenders, were   enjoined. 

But  what  about  teaching?  "I  suf- 
fer not  a  woman  to  teach."  To  teach 
and  to  govern  are  the  special  functions 
of  the  presbyter  or  elder.  The  teacher 
and  pastor,  named  in  the  divine  gifts 
to  the  church  (Ephesians  4:11),  are 
considered  by  some  to  be  the  same ; 
and  the  pastor  is  generally  regarded  as 
identical  with  the  bishop.  Now  there 
is  no  instance  in  the  New  Testament  of 
a  woman's  being  set  over  a  church  as 
bishop,  or  teacher  or  ruler.  What  then 
if  we  say  it  is  to  this,  to  which  Paul 
here   refers? 

The  reason  why  woman  is  placed  in 
subjection  to  man  as  stated  by  Paul 
in  verses  13  and  14  is  sufficiently  plain, 
but  there  is  a  mystery  about  verse  15. 
Certainly  it  does  not  mean  that  the 
mere  act  of  child-bearing  saves  a 
woman,  which  would  contradict  the 
primary  truth  of  the  Gospel  that  we 
are  saved  by  faith  and  not  works.  As 
a  matter  of  fact,  moreover,  the  word 
for  child-bearing  here  includes  more 
than  the  act  of  giving  birth,  and  means 
the  proper  nurture  and  training  of  chil- 
dren. Conybeare  &  Howson's  note  of 
this  reads :  "The  apostle's  meaning 
is,  that  women  are  to  be  kept  in  the 
path  of  safety,  not  by  taking  to  them- 
selves the  office  of  the  man  (taking 
part  in  the  assemblies  of  the  church), 
but  by  the  performance  of  the  peculiar 
functions  which  God  has  assigned  to 
their  sex." 

Chapter   3    is   a   charge   to   Timothy 


concerning  the  selection  and  the  duties 
of  church  officials.  First,  he  treats  of 
bishops  or  overseers  (1-7).  It  is  to 
be  remembered  that  the  word  "bishop" 
here  is  the  same  as  "presbyter"  or 
"elder"  elsewhere,  and  does  not  mean 
a  higher  and  distinct  order  of  the  min- 
istry. See  Titus  i  :  5,  compared  with 
verse  7  of  the  same  chapter.  Second- 
ly, he  treats  of  deacons  (8-13).  Then, 
to  quote  Alford,  he  brings  these  direc- 
tions to  a  close  by  a  solemn  statement 
of  their  object  and  glorious  import 
(14-16). 

Questions. 
_  I.  What  probably  explains  the  occa- 
sion for  these  instructions  about  prayer 
for   rulers  ? 

2.  What  illustrates  the  common 
priesthood  of  believers? 

3.  How  might  the  difficulties  in  verses 
9-15  be  explained? 

4.  What   about   verse    15    especially? 

5.  Does  the  proposed  definition  sat- 
isfy you  ? 

6.  What  is  the  particular  theme  of 
chapter    3  ? 

7.  How  many  orders  of  the  ministry 
are  here  taught? 

CONCERNING   FALSE   TEACH- 
ERS 
Chapter  4 

In  verses  1-6  these  false  teachers 
are  fortold  and  described.  At  what 
period  are  they  to  appear?  Notice  that 
this  agrees  with  Paul's  teachings  to  the 
Thessalonians  about  the  apostasy.  It 
also  has  a  bearing  upon  the  current 
question  as  to  whether  the  world  is 
growing  better  or  worse.  That  ques- 
tion is  too  vast  for  mortal  to  answer, 
and  we  can  only  fall  back  upon  what 
God  says  about  it.  In  this  and  in  other 
places,  He  has  told  us  what  to  expect 
as  the  end  of  the  age  draws  near,  and 
it  is  for  us  to  square  our  understanding 
and   conduct  accordingly. 

Notice  the  detail  of  the  Holy  Spirit 
in  describing  these  false  teachers. 
They  shall  be  under  what  kind  of  in- 
fluence (verse  i)  ?  What  two  leading 
tenets  of  their  system  are  mentioned 
in  verse  3  ?  How  does  the  Apostle 
contradict  these  teachings  in  verses  4 
and  sj  Here  we  need  to  guard  against 
the  disposition  to  limit  the  application 
of  this  false  teaching  to  Roman  Cathol- 
icism. Celibacy  and  abstinence  from 
meat  suggest  that  phase  of  Christianity, 
but  the  teachings  of  the  occult  sciences, 
Christian  Science  included,  enlarge  our 
horizon  considerably  in  estimating  what 
the  Holy  Spirit  meant  in  this  case. 

Verses  7-16,  or  perhaps  beginning  at 
verse  6,  may  be  regarded  as  an  exhorta- 


408 


I  TIMOTHY 


Chs.  5-6 


tion  to  Timothy  himself  to  that  stead- 
fastness and  growth  in  his  Christian 
life  and  calling  so  imperative  in  view 
of  the  false  teaching  he  was  called 
upon  to  combat,  the  germ  of  which  had 
already  sprung  up.  How  does  verse  7 
indicate  that,  in  Paul's  estimation,  these 
heresies  were  mere  "abstract  specula- 
tions without  any  connection  with  the 
historical  realities  and  practical  tenden- 
cies of  Christianity"?  The  reference 
to  "bodily  exercise"  in  verse  8  is  inter- 
esting. According  to  many  it  had  refer- 
ence to  the  physical  abstinence  from 
certain  food,  from  marriage,  etc.,  re- 
ferred to  above,  which  the  heretics  com- 
mended, but  which  Paul  condemned. 
According  to  others,  he  means  the  gym- 
nastic exercises  so  much  in  vogue  with 
the  Greeks,  especially  the  Olympic 
games.  He  would  have  the  youth  Timo- 
thy appreciate  that  the  exercise  begins 
with   the   inner  man. 

Questions. 

1.  What  bearing  has  this  chapter  on 
the  questions  whether  the  world  is 
growing  better  or  worse? 

2.  To  what  current  heresies  besides 
Roman  Catholicism  may  Verses  1-6 
apply  ? 

3.  How  does  Paul  feel  about  these 
heresies  in  his  day? 

4.  In  what  way  may  the  reference  to 
bodily  exercise  be  explained? 

MATTERS  ECCLESIASTICAL  AND 
SOCIAL 

Chapters  5-6 

Chapter  5  gives  directions  concerning 
Timothy's  management  of  Church  af- 
fairs, first,  as  to  his  behavior  towards 
the  older  and  younger  members  of  the 
flock,  of  both  sexes  (i,  2).  Secondly, 
as  touching  widows  (3-16).  By  "widows 
indeed,"  verse  3,  Paul  means  those  who 
had  no  near  relatives  to  support  them 
(see  verses  4  and  5),  and  who  were 
trusting  in  God  (verse  6).  At  this 
point  the  Apostle  turns  from  the  widows 
themselves  to  the  persons  whose  duty 
it  was  to  support  them  (8),  returning 
to  the  widows  again,  for  the  purpose  of 
treating  the  subject  from  a  different 
point  of  view,  viz  :  that  of  the  church 
deaconess,  as  many  expositors  believe 
(9,  10).  The  younger  widows  were  not 
to  be  inducted  into  this  office  from  the 
likelihood  that,  desiring  to  marry  again, 
they  should  thus  become  unfaithful  to 
their  covenant  (11,  12),  and  also  for 
the  reason  named  in  verse  13.  Of 
course,  Paul  does  not  mean  that  it  was 
sinful  for  young  widows  to  marry  a 
second  time,  or  he  would  not  have 
recommended   it  in  verse   14,  but  that 


it  was  a  breach  of  their  faith  to  Christ 
after  having  betrothed  themselves  to 
Him,  so  to  speak,  for  this  service. 
Verse  16  recurs  to  verse  4,  about  the 
pecuniary  support  of  widows  by  their 
relatives  that  the  Church  may  be  re- 
lieved of  the  burden. 

Third,  he  speaks  of  Timothy's  rela- 
tion to  the  elders,  i.  e,,  the  presbyters 
of  the  Church  (17-22).  The  Greek 
word  for  elders  here  is  the  same  as 
in  verse  i,  but  while  in  that  case 
elder  men  merely  were  intended,  here 
the  context  shows  an  official  distinction. 
The  directions  concern  the  pecuniary 
provision  for  these  Church  ministers 
(17,  18),  the  esteem  in  which  they  should 
be  held  (19),  and  yet  the  impartiality 
with  which  they  should  be  treated  in 
the  event  of  wrongdoing  (20,  21).  In 
the  same  connection,  Timothy  receives 
a  caution  about  the  selection  of  men 
for  that  office  (22).  The  chapter  draws 
to  an  end  with  advice  to  Timothy  in 
regard  to  his  health.  It  seems  quite 
irrelevant  to  the  main  subject  and  yet 
was  suggested  doubtless  by  the  com- 
mand at  the  end  of  the  preceding  verse. 
Speaking  of  the  irrelevancy,  it  is  worth 
whTle  quoting  Dr.  Paley  that  it  affords 
a  strong  incidental  proof  of  the  genu- 
ineness of  the  epistle.  It  is  incredible 
that  an  imposter  forging  the  name  of 
Paul  should  give  a  direction  like  this, 
so  remote  from  everything  else  dis- 
cussed. "Nothing  but  reality,"  he  says, 
"the  real  valetudinary  situation  of  a 
real  person,   could  have   suggested   it." 

Two  other  verses  follow,  perhaps  in- 
tended to  restrain  Timothy  from  hasty 
judgments,  referred  to  in  verse  22,  in 
the  selection  of  men  for  the  ministerial 
office.  There  are  some  men  whose  faults 
are  very  apparent,  but  others  who  can 
be  known  only  by  an  after  judgm.ent. 
With  reference  to  the  latter  great  cir- 
ctnnspection  on  the  part 'of  Timothy  is 
urged.  The  same  facts,  however,  apply 
to  good  works  as  well  as  evil,  so  that 
Timothy  might  be  consoled  in  the 
thought  that  if  he  had  unwittingly  over- 
looked some  of  the  latter  class,  they 
would  sooner  or  later  come  to  the  light. 

In  the  final  chapter  ecclesiastical 
matters  give  place  to  those  of  a  dif- 
ferent character.  The  "servants"  in 
verses  i  and  2,  are  bond-servants.  After 
laying  down  the  law  in  relation  to  them, 
Paul  digresses  into  a  criticism  of  those 
who  teach  otherwise  concerning  them 
(3-5).  It  surprises  us  to  learn  of  the 
hyprocrisy  of  these  false  teachers  even 
in  those  early  days,  since  the  Apostle 
speaks  of  them  as  using  godliness  for  a 
way  of  gain.  A  show  of  Christian  life 
for  them  was  a  lucrative  business, 
(compare    Titus    i:ii).      This    digres- 


I  Tim.  6-II  Tim.  1 


I  TTM.-TT  TIM. 


409 


sion  leads  to  another,  for  the  reference 
to  godliness  and  gain  brings  up  the 
whole  question  of  earthly  riches  in  the 
life  of  the  disciple  (6-10).  There  is 
a  sense  in  which  true  godliness  does 
bring  gain,  if  it  be  mingled  with  con- 
tentment, but  contentment  takes  wings 
in  the  case  of  those  whose  condition 
is  outlined  in  the  verses  following. 
The  warning  against  this  sin  associated 
with  the  love  of  money  leads  to  an 
earnest  exhortation  to  Timothy  person- 
ally, and  a  doxology  springing  out  of  it, 
when  the  theme  is  returned  to  again 
for  a  charge  concerning  the  rich  (17- 
19).  The  epistle  concludes  with  an- 
other personal  address  to  Timothy  to 
keep  the  trust  committed  to  him,  avoid- 
ing   the    errors    before    enumerated. 

There  is  much  in  this  epistle  of  deep 
practical   value   to-day,    and    especially 


applicable  to  ministers,  Sunday-school 
teachers,  Christian  workers  and  Church 
leaders  of  every  kind.  May  the  Holy 
Spirit  Himself  apply  it  to  us  1 

Questions. 

1.  What    three    classes    of    directions 
are  given  Timothy  in  Chapter  5  ? 

2.  Who    are    meant    by    "widows    in- 
deed"? 

3.  What     is     the     instruction     about 
elders? 

4.  What  incidental  proof  of  genuine- 
ness does  Chapter  5  afford? 

5.  To   what   depth   did    the   hypocrisy 
of  the   false  teachers  go  ? 

_  6.  How    is    the    question    of    earthly 
riches  treated? 

7.  To  whom  is  this  epistle  of  oracti- 
cal  value? 


SECOND  EPISTLE  TO  TIMOTHY 


PERSONAL  TO  TIMOTHY 
Chapter  1 

When  Paul  addressed  his  earlier  let- 
ter to  Timothy,  the  latter  was  in  Ephe- 
sus,  and  there  are  reasons  to  believe 
he  was  still  there. 

Paul  was  now  a  prisoner  in  Rome 
for  a  second  time,  awaiting  a  hearing 
before  the  Emperor,  and  he  was  not 
being  treated  with  the  consideration 
shown  him  on  the  earlier  occasion 
(Acts  28),  but  like  a  common  prisoner. 
The  immediate  occasion  for  this  letter 
grew  out  of  this,  for  he  is  anxious  to 
have  Timothy  and  Mark  as  his  com- 
panions (1:4,  4:9,  etc.).  He  is  con- 
scious that  his  death  by  martyrdom 
could  not  long  be  delayed,  for  these 
were  the  days  of  wicked  Nero,  and  not 
knowing  whether  he  should  see  Timo- 
thy again,  or  not,  he  was  desirous  of 
adding  still  further  to  the  instructions 
he  had  given  him. 

There  is  reason  to  believe  that  Timo- 
thy required  these  encouragements  in  a 
marked  degree.  His  character  was  not 
of  the  stuff  that  Paul's  was  made  of. 
He  suggests  the  diffidence  of  Jeremiah 
in  the  Old  Testament,  without  some  of 
the  redeeming  qualities  he  possessed. 
For  references  to  the  lack  of  courage 
of  Timothy,  see  i  :  5,  7 ;    3:10. 

1.  Salutation,  1:1,  2. 

2.  Thanksgiving,  w.  3-5. 

In  this  thanksgiving  on  Timothy's  be- 
half, there  is  a  reference  to  his  spiritual 


history  which  seems  to  have  come  down 
in  his  mother's  line. 

3.  Exhortation,  vv.  6-14, 

The  exhortation  which  follows,  and 
which  has  grown  out  of  the  remem- 
brance of  Timothy's  past  life  and  the 
piety  of  his  ancestors,  contains  three 
or   four   natural  divisions. 

(a)  An  exhortation  to  firmness  in 
the  faith  (6-8).  This  can  be  cultivated, 
stirred  up.  It  is  inherent  in  the  spiri- 
tual gift  he  received  from  God  at  the 
time  he  was  set  apart  to  the  ministry, 
and  is  not  consonant  with  tearfulness, 
the  moral  cowardice  to  which  he  seems 
to  have  been  addicted,  but  is  evinced 
rather  Jn  the  exercise  of  suitable  disci- 
pline_  in  the  spirit  of  love  (Revised 
Version),  and  in  boldness  of  testimony 
even  to  the  point  of  suffering. 

(b)  This  exhortation  enforced  by  the 
character  of  the  Gospel  and  the  mercy 
of  God   (9-1 1). 

(c).  Finally,  the  Apostle  cites  his 
own  example  (12-14),  He  suffers  for 
his  testirnony,  and  is  not  ashamed  of  it; 
he  is  willing  to  suffer,  he  counts  it 
worth  while,  in  the  light  of  his  faith. 
Let  Timothy  profit  in  word  and  deed 
by   what   he   sees   in  him. 

4.  Description  of  False  Brethren, 
vv.  15-18, 

This  exhortation  to  Timothy  gathers 
force  from  the  circumstance  that  some 
who  professed  fealty  to  Christ  have 
been  guilty  of  defection,  if  one  may 
judge  by  their  desertion  of  Christ's 
servant  in  his  trial  (15).     Their  action. 


410 


II  TIMOTHY 


2:1-4:8 


however,  serves  to  bring  out  the  strong- 
er the  love  of  another  brother  for  whom 
he  prays   (16-18). 

Questions. 

1.  Locate  both  Paul  and  Timothy  at 
this  time. 

2.  State  the  possible  reason  for  this 
epistle. 

3.  Analyze  Timothy's  character  and 
temperament. 

4.  Divide  the  chapter  into  4  parts. 

5.  Analyze  the  exhortation  in  the 
chapter. 

INSTEUCTING  A   TEACHEE  OF 
TEACHEES 

Chapters  2-4:  8 

The  instruction  may  be  divided  into 
three  or  four  parts. 

(a)  He  is  instructed  concerning  his 
duty  as  a  teacher  of  teachers  (2:2), 
but  in  that  connection  is  again  ex- 
horted to  firmness,  or  rather  to  strength 
and  "hardness,"  which  are  practically 
the  same  (verses  i  and  3).  What 
figure  of  speech  does  Paul  use  to  il- 
luminate his  theme?  What  particular 
lesson  would  be  drawn  from  it  (verse 
4)  ?  What  second  figure  does  he  use 
at  verse  5?  Here  is  a  reference  to 
the  Olympian  games.  How  must  a 
man  have  contended  in  order  to  win  the 
crown?  What  third  figure  is  used  at 
verse  6?  What  reward  does  the  faith- 
ful husbandman  receive?  It  is  easy  to 
see  from  these  illusrrations  the  direction 
in  which  this  young  minister  required 
encouragement  and  warning.  He  must 
separate  himself  from  the  world,  strive 
faithfully  and  obediently,  and  work  dili- 
gently to  receive  the  blessing.  In  this 
connection,  what  fact  was  he  to  keep 
in  mind  (8)  ?  Note  how  Paul  once 
more  digresses  to  his  own  example.  He 
•was  not  laying  upon  Timothy  any  bur- 
den he  did  not  himself  bear.  Indeed, 
on  behalf  of  the  Gospel  just  spoken  of, 
he  suffered  "hardship,"  (for  so  the 
word  "trouble"  should  be  translated  in 
verse  9),  and  he  also  endured  (10). 
For  whose  sake  was  it  done?  And 
why?  Speaking  of  the  "eternal  glory" 
the  elect  were  going  to  obtain,  was  it 
an  assured  experience  for  them  (11-13)? 

(b)  Again,  in  this  instruction  to  Tim- 
othy as  a  teacher  of  teachers,  he  is 
directed  to  caution  them  about  idle  and 
foolish  words  (14).  But  no  sooner  is 
this  dictum  laid  down  than  he  is  once 
more  exhorted  as  in  the  other  case, 
to  be  the  kind  of  teacher  he  would 
have  others  be.  To  what  is  he  exhorted 
in  verse  15?  What  do  you  suppose 
that  expression  means,  "Rightly  divid- 
ing the  word  of  truth  ?"    In  deply,  note 


the  three  classes  of  peoples  into  which 
Paul  divides  mankind  in  i  Corinthians 
10:  32.  Do  you  not  think  that  "rightly 
dividing  the  word  of  truth"  must  mean 
giving  to  each  of  these  their  "portion 
of  meat  in  due  season"  ?  But  how  can 
this  be  done  where  one  is  ignorant  of 
the  dispensational  teaching  of  the  Bible, 
which  we  are  trying  to  emphasize  in 
this  Commentary?  What  is  to  be  avoid- 
ed in  this  teaching  (verse  19)  ?  To  what 
physical  disease  is  that  kind  of  foolish 
teaching  likened  in  the  next  verse? 
How  careful  we  need  to  be  not  to  allow 
our  study  of  dispensational  truth  to 
become  fanatical  gangrene  !  How  much 
we  need  the  wisdom  from  above,  the 
balance  of  mind  and  heart  which  the 
Holy   Spirit   alone    can   supply ! 

But  we  need  not  pursue  our  inquiries 
into  this  chapter  further.  The  same 
mingled  exhortation,  instruction  and 
warning  continue  throughout,  and  can 
be  brought  out  by  the  student  through 
questioning  and  patient  waiting  for  the 
answer   to   suggest   itself   as   above. 

(e)  Proceeding  to  chapter  three,  Tim- 
othy receives  instruction  concerning  the 
last  times,  i.  e.,  the  times  at  the  end 
of  the  present  age.  What  kind  of 
times  does  the  Spirit  of  God,  say  they 
will  be  (i)?  The  word  "perilous"  is  in 
the  Revised  Version  "grievous."  What 
shall  constitute  their  grievous  charac- 
ter (2-5)  ?  What  class  of  persons  are 
designated  as  influenced  by  these  things, 
and  why  (6,  7)  ?  How  does  the  Apostle 
seek  to  strengthen  Timothy  against 
these  things  by  his  own  example  (10- 
13)?  And  what  exhortation  does  he  now 
receive  (14-16)?  What  tribute  to  the 
Holy  Scriptures  is  in  verse  iS?  _  And 
how  is  their  authority  and  infallibility 
affirmed  in  the  following  verse?  The 
Revised  Version  renders  this  verse  a 
little  differently,  but  this  is  one  of  the 
places  where  the  King  James  transla- 
tion is  to  be  preferred  not  only  as  the 
stronger,  but  also  the  more  scholarly  of 
the  two.  To  what  "charge"  to  Tirno- 
thy  does  this  illusion  to  the  Holy  Scrip- 
tures lead  (4:1,  2)?  What  considera- 
tion adds  solemnity  to  that  charge  (i)? 
What  consideration  make  that  charge 
to  be  necessary  (3,  4)  ?  What  office 
is  Timothy  to  exercise  in  addition  to 
that  of  an  overseer  and  teacher  in 
order  to  "make  full  proof"  or  fulfil  his 
ministry  (.<;)  ?  What  consideration  per- 
sonal to  Paul,  adds  solemnity  to  this 
exhortation    (6-8)  ? 

Questions. 

1.  How  many  of  the  questions  in  the 
text  of  the  lesson  have  you  answered? 

2.  How  often  does  Paul  allude  to  his 
own  example? 


II  Tim.  2-Tiit.  1        II  TIMOTHY-TITUS 


411 


3.  Can  you  quote  i  Corinthians  lo: 
32? 

4.  Can  you  quote  2  Timothy  3:  16? 

5.  What  was  Timothy  to  be  besides 
an  evangelist  ? 

PEESONAL  TO  PAUL 

Chapter  4 :  9-22 

We  have  now  passed  beyond  the  por- 
tion of  the  epistle  devoted  to  instruction 
and  reached  that  in  which  the  writer 
deals  with  personal  matters  (4:9-22). 
An  aged  prisoner  in  Rome,  awaiting 
trial,  and  almost  certain  execution,  he 
is,  alas  !  forsaken  by  many  who  should 
have  stood  by  him.  Demas  has  left 
him,  Crescens,  and  even  Titus.  He 
wishes  Timothy  to  hasten  to  his   side. 


and  to  bring  Mark  with  him.  It  has 
all  been  made  up  with  Mark  since  the 
sad  affair  in  Acts  13.  He  needs  his 
cloak  too,  and  parchments.  He  can  not 
at  this  moment  forget  that  man  Alex- 
ander. Is  he  the  Alexander  named  in 
Acts  19?  Doubtless.  Timothy  is 
warned  against  him,  for  he  is  still  in 
Ephesus. 

Paul  has  had  one  hearing  before 
Caesar  and  another  is  coming.  At  the 
hearing,  however,  he  was  sadly  desert- 
ed by  his  friends.  O  !  the  grief  of  de- 
fection !  Nevertheless  the  Lord  stood 
by  him,  and  He  will  continue  to  do  so. 
Friends  are  saluted  at  Ephesus.  Has- 
ten  Timothy,    I   want   you. 

No  questions  are  called  for  as  fol- 
lowing this  lesson. 


EPISTLE  TO  TITUS 


HIS   COMMISSION 
Chapter  1 

The  epistle  to  Titus  was  written  prior 
to  the  second  to  Timothy.  Alford,  and 
others,  suppose  that  after  Paul's  libera- 
tion from  prison  (see  Acts  28),  he 
journeyed  eastward  as  anticipated  in 
Philemon  22  and  Philippians  i  ;  26,  2  : 
24,  and  visited  Ephesus  again.  Other 
journeys  to  the  West  followed,  occupy- 
ing three  or  four  years,  during  which 
time,  he  visited  Crete  in  company  with 
Titus,  leaving  him  there  to  complete 
the  organization  of  the  Church  in  that 
neighborhood.  This  Church  had  prob- 
ably been  founded  prior  to  this  time, 
and  now  the  same  heresy  is  beginning 
to  show  itself  as  in  the  church  at 
Ephesus  over  which  Timothy  had  been 
set. 

The  epistle  to  Titus  was  probably 
written  from  some  point  in  Asia  Minor 
where  Paul  was  stopping  on  his  way  to 
winter  at  Nicopolis  in  Greece  (3  :  12), 
Crete  is  a  small  island  to  the  west  of 
Cyprus  and  where  the  waters  of  the 
Mediterranean  and  Agean  Seas  meet. 
No  account  is  found  in  the  Acts  as  to 
the  circumstances  under  which  the 
Church  originated  there,  but  it  is  prob- 
able the  Gospel  was  borne  to  the  island 
by  the  Jewish  converts  at  Jerusalem 
on  the  Day  of  Pentecost. 

Of  Titus  himself  little  is  known.  The 
earliest  references  to  him  are  in  Gala- 
tians,  where  we  learn  that  he  was  a 
Gentile,  probably  one  of  Paul's  con- 
verts, who  accompanied  him  and  Barna- 
bas to  Jerusalem  at  the  first  council 
(Acts  15).     See  Galatians  11:1-4.     He 


is  mentioned  again  in  2  Corinthians, 
where  he  seems  to  have  been  sent  by 
Paul  on  a  mission  to  Corinth  from 
Ephesus  (2  Corinthians  8:6,  12:  18). 
See  other  references  to  him  in  that 
epistle,  in  chapters  2  and  7.  For  a 
number  of  years  he  is  lost  sight  of 
after  this,  until  we  now  find  him  at 
Crete.  His  later  career  does  not  seem 
to  have  been  all  that  it  might  have 
been  so  far  as  his  loyalty  to  the  Apostle 
is  concerned,  if  we  may  judge  from  2 
Timothy  4:10.  During  Paul's  second 
imprisonment  at  Rome  he  seems  not  to 
have   remained   with   him. 

The   epistle  may  be  outlined  thus : 

1.  The  salutation,  i:  1-4. 

2.  The  Commission  to  Titus,  w. 5-9. 

In  these  verses  it  will  be  seen  that 
the  duties  of  Titus  at  Crete  were  sub- 
stantially those  of  Timothy  at  Ephesus 
Reference  to  that  will  throw  light  on 
this. 

3.  The  Description  of  False  Teach- 
ers, w.  10-16. 

The  need  of  elders  and  overseers 
such  as  Paul  had  indicated,  was  seen 
in  the  heresies  that  were  in  the  Church, 
and  which  were  of  the  same  character 
as  those  mentioned  in  the  epistle  to 
Timothy.  The  errorists  were  chiefly 
Jews  (10).  The  language  in  verses 
12  and  13  is  striking,  since  Paul  there 
quotes  from  one  of  their  own  poets 
against  them  (Epimenides),  whose  wit- 
ness is  borne  out  by  Livy,  Plutarch, 
Polybius  and  Strabo,  who  speak  of  the 
Cretan's  love  of  gain,  natural  ferocity, 
fraud,  falsehood,  and  general  depravity. 


412 


TITUS 


Chs.  2-3 


Titus  did  not  have  an  easy  place  to  fill, 
and  his  work  otight  to  bring  comfort  to 
Christian  workers  under  not  very  dif- 
ferent surroundings  to-day. 

There  is  a  statement  in  verse  IS  that 
calls  for  particular  attention,  "To  the 
pure  all  things  are  pure"  is  an  aphorism 
greatly  abused.  To  understand  it,  turn 
back  to  I  Timothy  4  :  4.  The  reference 
here  in  Titus  is  the  same  as  there,  (and 
in  Romans  14:20),  to  the  eating  of 
meats  which  the  Jewish  law  forbade  on 
ceremonial  grounds.  The  Jewish  pro- 
fessing Christians  referred  to  previous- 
ly as  false  teachers,  were  seeking  to  im- 
pose these  customs  upon  the  converts 
from  Gentilism,  and  Paul  was  with- 
standing them  by  saying,  as  he  had 
contended  all  along,  and  as  God  had 
taught  Peter  in  Acts  10,  that  there  was 
nothing  of  this  kind  unclean  in  itself. 
That  is,  it  was  not  sinful  for  a  Chris- 
tian to  eat  such  things.  _  The  "pure" 
means  those  who  are  sanctified  by  faith, 
true  believers  on  the  Lord  Jesus  Christ. 
Such  are  not  bound  by  the  Jewish  com- 
mandments in  eating  and  drinking,  but 
are  at  liberty  to  eat  all  the  creatures 
of  God  set  apart  for  their  use,  without 
sin.  How  monstrous  in  the  light  of  the 
true  meaning  of  the  words,  for  people 
.to  employ  them  as  a  permission  to  look 
at  obscene  pictures  in  art  galleries,  and 
listen  to  lewd  stories,  and  read  impure 
books,  and  witness  impure  plays.  These 
actions  on  their  part  testify  that  they 
are  not  the  "pure"  Paul  has  in  mind, 
but  the  defiled  and  the  unbelieving,  re- 
ferred to  later  in  the  same  verse.  "They 
profess  that  they  know  God,  but  by 
their  works  they   deny   Him." 

Questions. 

1.  Locate  Crete. 

2.  Give  the  history  of  Titus. 

3.  Describe   the  Cretans. 

4.  Explain  the  phrase,  "To  the  pure 
all   things   are  pure." 

5.  How  are  these  words  frequently 
misapplied? 

CONCEENING  CHUECH  MEM- 
BEES 

Chapters  2-3 

Paul  now  enters  upon  instructions  to 
Titus  as  in  the  case  of  Timothy  con- 
cerning different  classes  in  the  Church. 
Aged  men  are  first  spoken  of,  verses 
1,  2.  It  is  sound  doctrine  that  these 
be  of  the  character  described.  Aged 
women  are  next  referred  to  (3),  and 
tinder  cover  of  that  exhortation  comes 
an  illusion  to  the  younger  women  (4,  5). 
Titus  does  not  exhort  the  young  women 


directly  on  the  themes  indicated,  but 
indirectly  through  the  older  women. 
A  hint  for  Christian  workers  in  our 
own  time,  and  especially  in  slum  dis- 
tricts, where  discretion  is  to  be  ob- 
served between  the  sexes.  The  young 
men  come  in  for  treatment  next  (6), 
to  whom  Titus,  himself  a  young  man, 
was  to  set  the  right  example  (7,  8). 
Then  follows  an  exhortation  for  serv- 
ants, where  bond-servants  or  slaves  are 
meant  (9,  10).  "The  duties  of  these 
last,  and  indeed  of  all  classes,  are 
grounded  on  the  moral  purpose  of  God 
in  the  Gospel  concerning  us"  (11,  14). 
These  last-named  verses  are  full  of 
strong  meat,  and  will  bear  close  analy- 
sis. See  what  the  Christian's  hope  is,  in 
verse  13.  Observe  the  two-fold  object 
which  Christ  had  in  view  in  -the  work 
of  the  Cross,  verse  14,  and  the  obliga- 
tion it  lays  upon  believers,  verse  12. 

Pastors  will  find  a  fine  outline  here 
for  an  expository  discourse  on  "Four 
Great  Things" :  (a)  A  great  revelation 
(11);  (b)  A  great  obligation  (12); 
(c)  A  great  inspiration  (13)  ;  (d)  A 
great  salvation  (14). 

All  these  classes  are  now  put  in  mind 
of  their  obligations  with  reference  to 
the  civil  powers,  and  to  outsiders  and 
unbelievers  generally  (3  :  1-3)  ;  an  ex- 
hortation affording  another  opportunity 
of  contrasting  the  present  state  and 
condition  of  believers  with  that  in 
which  they  were  prior  to  their  salvation. 
Here  we  find  a  precious  declaration  of 
Gospel  truth  which  should  be  learned 
by  heart  (4,  7).  The  theme  is  salvation 
How  Not  was  it  effected?  How  was  it 
effected?  What  period  of  time?  What 
is  the  result?  The  eighth  verse  might 
be  included  as  showing  the  obligation 
of  the  saved  growing  out  of  their  sal- 
vation. 

Another  sermon  is  suggested  here  on 
"Salvation  from  Start  to  Finish."  (a) 
Our  condition  by  nature  (3)  ;  (b)  Our 
change  from  nature  to  grace  (4-6)  ; 
(e)   Our  condition  by  grace  (7,  8). 

Titus  was  to  constantly  affirm  these 
things,  avoiding  other  things  and  sub- 
jects that  might  come  up  (9).  What 
a  lesson  for  the  ministers  of  our  own 
time?  Finally,  he  is  directed  how  to 
deal  with  these  false  teachers  and  their 
followers   (10,   11). 

The  remainder  of  this  chapter  is 
taken  up  with  personal  directions  and 
commissions. 

Questions. 

1.  What  hint  for  Christian  workers 
is  found  in  this  lesson? 

2.  Analyze  2  :  11-14. 

3.  Analyze  3  :  3-8. 


PHILEMON 


413 


EPISTLE  TO  PHILEMON 


Philemon,  like  some  other  of  the 
epistles,  is  not  located  in  the  canon 
chronologically.  It  will  be  seen  to 
have  been  written  by  the  Apostle  while 
a  prisoner  at  Rome,  and  the  supposition 
might  be  that  the  second  imprisonment 
was  meant,  because  it  follows  2  Timo- 
thy. But  it  was  addressed  to  Philemon, 
beyond  doubt,  on  the  earlier  occasion. 
See  verse  22  as  a  hint  of  this.  In  verse 
23  Epaphras  is  named  as  one  known  to 
Philemon,  who,  according  to  Collos- 
sians  1:7,  and  4:12,  was  a  minister 
at  Colosse,  and  perhaps  Philemon  and 
his  household  were  members  of  his 
flock.  As  Philemon  owed  his  salvation 
to  Paul,  (verse  19),  we  may  believe  that 
the  latter  had  made  his  acquaintance 
during  his  stay  in  Ephesus  and  its  vi- 
cinity, (Acts  ig,  20),  for  Colosse  was 
in  that  neighborhood. 

Philemon  had  a  slave  named  Onesi- 
mus  who  seemed  to  have  run  away  from 
his  master,  perhaps  having  stolen  from 
him  besides  (18),  and  had  found  his 
way  to  Rome,  and  was  thrown  into  the 
way  of  Paul.  We  would  rather  say 
God  led  him  into  the  way  of  Paul. 
Perhaps  he  had  known  Paul  when  he 
lived  with  Philemon  at  Colosse.  At 
all  events,  the  circumstances  are 
changed  now,  and  under  the  power  of  a 
burdened  conscience,  and  perhaps  the 
condition  in  which  he  finds  his  old 
friend  as  a  prisoner,  he  is  moved  to 
give  more  earnest  heed  to  the  message, 
is  converted  and  is  rejoicing  in  the 
Lord. 

But  one  of  the  first  duties  of  the  con- 
verted man,  is  confession  and  restitu- 
tion of  wrong.  Onesimus  knows  this 
and  is  ready  to  return,  but  shrinks  from 
doing  so  unless  he  shall  have  some  docu- 
ment to  show  the  genuineness  of  the 
change  wrought  in  him,  and  some  plea 
from  the  friend  of  both  his  master  and 
himself  that  may  intercede  for  him  and 
what  a  loving  letter  Paul  writes. 

Outline  of  the  Epistle. 

The  epistle  begins  with  the  saluta- 
tion, verse  1-3.  "The  church  in  thy 
house,"  is  mentioned,  showing  that  in 
the  primitive  times  the  gatherings  of 
Christians  were   in   private   homes. 

Now  comes  the  Thanksgiving,  4-7. 
Paul  had  good  reason  to  remember 
Philemon  in  thanksgiving  and  prayer, 
for    see    what    kind    of    man    he    was ! 

Following  the  thanksgiving  is  revealed 
the  reason  for  the  letter,   the  plea   for 


Onesimus,  8-21.  He  pleads  though  he 
might  command  (8,  9).  Onesimus  has 
been  converted  by  him  while  a  prisoner 
in  Rome   (10). 

Onesimus  means  "profitable,"  but  he 
had  not  been  profitable  to  his  master 
theretofore,  he  had  belied  his  name. 
He  had  now,  however,  become  profitable 
to  both  Philemon  and  Paul  (11).  Paul 
would  like  to  have  kept  him,  he  was  so 
profitable  to  him,  only  he  had  not  the 
mind  of  Philemon  on  the  subject,  and 
did  not  feel  at  liberty  to  do  so  (12-14). 
He  was  returning  now  to  Philemon  in 
a  new  relationship  (15,  16).  It  were 
worth  while  to  have  lost  him  for  a 
while  to  get  him  back  forever  1  What 
a  striking  testimony  that  saints  shall 
know  each  other  in  the  life  to  come  ! 
But  he  was  now  coming  back  not  merely 
as  a  slave,  but  a  beloved  brother  !  This 
does  not  mean  that  the  old  relationship 
as  master  and  slave  should  be  dissolved 
(see  I  Corinthians  7:  17-24),  but  only 
that  it  should  now  be  continued  under 
these  more  blessed  circumstances.  Ob- 
serve how  delicately  Paul  pleads  for 
him  on  the  ground  that  he  is  now  his 
(Paul's)  brother  (16,  17).  Paul  is 
willing  to  assume  whatever  pecuniary 
responsibility  might  be  attached  to  his 
running  away,  but  tactfully  insists  that 
if  Philemon  considers,  he  will  regard 
himself  as  still  in  the  Apostle's  debt  (18, 
19). 

Following  the  plea,  the  letter  con- 
cludes with  personal  allusions,  and  the 
benediction  {22,  25).  Who  of  the 
brethren  named  in  verse  24  were  with 
Paul  in  his  second  imprisonment? 
Which  one  did  he  ask  to  come  unto 
him?     See  2  Timothy. 

Its  Place  in  the  Canon. 

If  some  ask  why  such  a  personal  let- 
ter should  find  a  place  among  the  in- 
spired books  of  Holy  Scripture,  it  would 
seem  sufficient  to  refer  to  the  glimpses 
it  affords  of  the  social  intercourse  of 
Christians  in  the  primitive  days. 

But  there  is  something  else  here,  viz: 
Christianity  does  not  rashly  interfere 
with  existing  institvitions,  even  when 
they  are  inimical  to  its  principles.  Phile- 
mon was  not  bidden  to  give  Onesimus 
his  freedom.  Does  Christianity,  then, 
countenance  human  slavery?  Nay, 
wherever  Christianity  has  made  head- 
way, slavery  has  fallen.  The  truth 
makes  free.     The  union  of  believers  in 


414 


PHILEMON-HEBREWS 


Jesus  Christ  promotes  love  to   one  an- 
other, and  love  ministers  to  freedom. 

There  is  still  another  lesson  to  be 
drawn.  As  Paul  found  Onesimus  wan- 
dering from  his  master's  house,  so  the 
Lord  Jesus  Christ  found  us  wandering 
from  God.  As  Paul  pleaded  for  the 
restoration  of  Onesimus,  asking  that 
what  he  owed  might  be  placed  to  his 
account,  so  Jesus  Christ  acts  as  our 
Advocate  with  the  Father,  having  borne 
our  sins.  As  Philemon  received  Onesi- 
mus on  Paul's  account,  so  God  has  re- 
ceived us,  and  made  us  what  we  never 
were  before,  "profitable"  unto  Him — 
"created    in    Christ    Jesus    unto    good 


works   which   he   hath   before    prepared 
for  us  to  walk  in  them." 

Questions. 

1.  State   what    you   know    of   the    ac- 
quaintance   of    Paul    and    Philemon. 

2.  State  what   you   know   of  the   his- 
tory of  Onesimus. 

3.  State    the    four    divisions    of    this 
epistle. 

4.  What    reason   is   suggested    for    its 
appearance  in  the  canon? 

5.  What  moral  lesson  is  found  in  it  ? 

6.  What    spiritual    analogies    does    it 
suggest  ? 


EPISTLE  TO  THE  HEBREWS 


INTEODUCTOEY 

In  the  case  of  Hebrews  there  is  un- 
certainty as  to  the  authorship.  It  may 
have  been  written  by  Paul,  or  Apollos, 
or  some  one  else,  we  can  not  tell  abso- 
lutely. There  is  also  uncertainty  as  to 
the  Church.  While  Jewish  Christians 
are  in  mind,  yet  there  is  no  positive 
knowledge  as  to  where  they  were  lo- 
cated, whether  at  Jerusalem,  Alexand- 
ria,  or  Rome. 

But  while  uncertainty  exists  as  to 
these  particulars,  there  can  be  none  as 
to  the  reason  for  writing  the  epistle. 
No  one  can  read  it  carefully  without 
perceiving  a  two-fold  object,  viz:  to 
comfort  the  Christians  under  persecu- 
tion, and  to  restrain  them  from  apos- 
tasy on  account  of  it.  And  the  perse- 
cution must  have  been  very  severe, 
judging  by  the  nature  of  the  temptation 
to  which  it  gave  rise.  For  the  apostasy 
contemplated  was  not  like  that  of  the 
Galatians,  the  supplementing  of  faith 
by  the  works  of  the  law,  but  the  renun- 
ciation of  that  faith  altogether  and  the 
return  to  Judaism.  It  is  the  assump- 
tion that  the  temple  was  still  standing 
with  its  glorious  history  and  magnifi- 
cent priesthood,  and  that  the  followers 
of  Moses  were  allowed  to  pursue  their 
religion  in  peace.  All  this  was  dif- 
ferent from  the  outward  meanness  and 
poverty,  and  tribulation  of  those  seek- 
ing to   follow  the  Nazarene. 

Theme. 

There  were  many  lines  of  argument 
open  to  the  Apostle  (for  convenience, 
we  assume  the  writer  to  be  Paul),  by 
which  to  counteract  this  tendency  to- 
wards apostasy,  but  he  chooses  only  one, 
viz  :  Christianity  is  superior  to  Juda- 
ism as  seen  in  its  Founder,  Christ.  The 


tempter  is  represented  as  urging  that 
Judaism  was  introduced  by  "the  goodly 
fellowship  of  the  prophets."  "Christ  is 
superior  to  the  prophets  !"  Judaism  was 
ministered  to  Israel  through  angels. 
"Christ  is  superior  to  the  angels !" 
Judaism  owes  its  position  to  Moses. 
"But  Christ  is  superior  to  Moses  !" 
Judaism  is  associated  with  the  divinely- 
instituted  priesthood  of  Aaron.  "Christ 
is  superior  to  Aaron  !"  These  are  the 
main  points,  but  the  whole  revolves 
around  the  single  argument  already  in- 
dicated. 

And  yet  the  Apostle  does  not  go 
straight  on  with  his  argument.  He 
makes  a  digression,  sometimes  at  the 
close  of  a  division  of  his  theme,  and 
sometimes  in  the  middle  of  it,  warning 
his  hearers,  comforting  or  exhorting 
them  to  steadfastness  in  the  faith.  This 
we  shall  see  as  we  proceed. 

General  Outline. 

The  general  outline  of  the  epistle  is 
something  like  this:  (i),  Christ  is 
shown  to  be  superior  to  the  prophets 
1:1-3;  (2),  Superior  to  the  angels,  i  : 
4,  2  :  18  ;  (3),  Superior  to  Moses,  3  :  i- 
19;  (4),  Superior  to  Joshua,  4:1-16; 
(s),  Superior  to  Aaron,  5:1,  10:18. 
These  divisions  with  the  parenthetic 
warnings  and  exhortations  make  up  the 
book. 

Questions. 

1.  What  two  uncertainties  exist  as 
to    this    epistle? 

2.  What  was  the  two-fold  occasion 
for  its  writing? 

3.  What  was  the  nature  of  the  temp- 
tations in  this  case? 

4.  What  is  the  single  theme  of  the 
epistle  ? 


Chs.  1-4 


HEBREWS 


415 


5.  Of  what  does  it  consist  beside  ar- 
gument? 

6.  Give  the  general   outline. 

CHRIST  AND  THE  ANGELS 
Chapters  1-2 

While  in  these  chapters,  the  compari- 
son is  chiefly  between  Christ  and  the 
angels,  yet  they  open  with  an  important 
contrast  between  Him  and  the  prophets 
(i  :  1-3,  in  which  His  superiority  is 
seen  in  seven  particulars : 

He  is   God's    Son ; 

He  is  Heir  of  all  things; 

He  made  the  worlds  ; 

He  is  the   Express   Image  of  God  ; 

He  Himself  purged  our  sins ; 

He   upholds   all   things ; 

He  is  sat  down  at  the  right  hand  of 
God. 

The  "Express  Image"  of  God  is 
equivalent  to  "God."  Our  comment  on 
Col.  1:15  will  aid  here,  or  compare 
this  same  epistle  10:  i,  where  "image" 
is  used  for  the  very  substance  of  that 
which  is  referred  to,  though  in  the 
Greek  it  is  not  so  strong  a  word  as 
that  in  the  lesson. 

Christ  however  is  superior  to  the 
angels  in  five  particulars:  (a),  they 
have  the  name  of  angels.  He  the  Name 
of  Son  (1:4,  5);  (b),  they  are  wor- 
shippers, He  is  the  Worshipped  (v.  6, 
R.  V.)  ;  (c),  they  are  creatures.  He 
the  Creator  (7-12)  ;  (d),  they  are  the 
ministers  of  salvation,  He  is  its  Author 
(13,  14)  ;  (e),  they  are  subjects  in  the 
age  to  come,  He  is  its  Ruler  (2:5-9). 
The  amplification  of  the  last  thought  is 
majestic,  bringing  out  the  four  steps 
in  the  work  of  the  Redeemer  from  His 
incarnation  until  His  ultimate  triumph 
over  every  foe.  For  a  little  while  was 
He  lower  than  the  angels,  i.  e.,  during 
His  earthly  humiliation  ;  now  He  is 
crowned  with  glory  and  honor ;  dur- 
ing the  millenium  will  He  be  set  over 
the  works  of  God's  hands,  and  finally 
in  the  age  that  follows  will  all  things 
be  put  under  His  feet  (6-9).  For  all 
this  His  suffering  was  necessary,  not 
for  His  own  sake  but  our  sake  (v.  10). 
We  have  become  sons  of  God  through 
faith  in  Him,  in  which  sense  He  that 
sanctifieth  and  we  who  are  sanctified 
"are  all  of  one,"  i.  e.,  our  origin  is 
from  God.  This  explains  the  verses 
that  follow  to  the  end  of  the  chapter. 

In  this  lesson  we  meet  with  the  di- 
gressions spoken  of,  one  occurring  in 
the  middle  of  the  argument,  chapter  2 : 
1-4,  and  another  at  its  close,  2:9-18. 
The  first  is  warning,  the  second  com- 
fort. If  the  earlier  dispensation,  that 
of  Judaism,  punished  every  transgres- 
sion and  disobedience,  how  shall  we  es- 


cape if  we  neglect  this  greater  light, 
the  heavenly  origin  of  which  was  dem- 
onstrated by  witnesses  confirming  and 
being  themselves  confirmed  ?  And  then, 
on  the  other  hand,  think  of  your  privi- 
leges !  your  exaltation  to  the  position 
of  "brethren,"  and  your  claims  upon 
the  Lord  of  glory  as  your  true  High 
priest,  faithful,  merciful,  capable  and 
sympathetic. 

Questions. 

i_.  Name  the  seven  particulars  in 
which  Christ  is  superior  to  the  prophets. 

2.  What  is  the  equivalent  of  the 
words,    "Express    Image   of    God"? 

3.  Name  the  five  particulars  in  which 
Christ  is  superior  to  the  angels. 

4.  Bring  out  the  four  steps  in  the 
work  of  the  Redeemer. 

5.  What  is  the  meaning  of  the  phrase 
"All  of  one"? 

6.  What  two  "digressions"  are  found 
in  this  lesson? 

COMPARED    WITH    MOSES    AND 
JOSHUA 

Chapters  3-4 

The  superiority  of  Christ  to  Moses 
is  shown  in  chapter  3,  the  comparison 
in  which  case  runs  in  two  parallel  lines 
of  two  members  each  : 

(i)  Moses  a  servant  over  God's 
house,    3  :5. 

(2)  Christ  a  Son  over  His  own 
house,   3  :  6. 

That  is  an  interesting  phrase,  "Whose 
house  are  we,"  (verse  6),  suggesting  a 
plan  for  a  sermon.  In  what  sense  are 
believers    Christ's    house? 

He  built  them — "without  Him  was  not 
anything  made  that  was  made." 

He  bought  them — "Ye  are  not  for 
your  own,  for  ye  are  bought  with  a 
price." 

He  occupies  them — "Ye  in  me  and 
I  in  you." 

As  in  the  preceding  instances  we  have 
a  digression  at  this  point  in  the  nature 
of  warning  (7-19).  In  the  first  read- 
ing omit  the  parenthesis  after  "where- 
fore" (3  :  7)  down  to  the  close  of  verse 
II,  which  will  simplify  the  thought. 
The  idea  is  that  because  of  the  greater 
importance  of  the  New  Testament  reve- 
lation over  that  of  the  Old  Testament 
as  evidenced  in  the  superiority  of  the 
Messenger,  we  should  take  heed  lest 
through  unbelief  we  fall  away  from  God, 
as  did  Israel  in  the  wildnerness. 
They  tempted  God,  and  as  a  result,  the 
males  over  twenty  years  of  age  were 
not  permitted  to  enter  into  the  rest  of 
Canaan  (16-18).  The  Holy  Ghost  used 
that  sad  episode  in  their  early  history 
as  a  warning  to  them  at  a  later  time. 


41G 


HEBKEWS 


Chs.  5-7 


i.  e.,  in  David's  day  (vs.  7,  etc.,  cf.  with 
Ps.  95:8-11),  and  it  was  just  as  appli- 
cable now  to  these  Hebrew  Christians. 
Therefore,  they  should  exhort  one  an- 
other against  "the  deceitfulness  of  sin" 
and  to   steadfastness  in  the  faith. 

The  allusion  to  the  rest  of  Canaan 
naturally  leads  to  a  comparison  of 
Christ  with  Joshua  in  chapter  4,  which 
may  be  outlined  thus  :  (a),  Israel  failed 
of  God's  rest  through  unbelief  (3:16- 
19)  ;  (b),  We  Christians  may  fail  of 
God's  rest  through  unbelief  (4:  i,  2); 
(c),  This  rest  is  not  Canaan  however 
(3-9)  ;  (d),  but  the  rest  of  faith  in 
God  through  Christ  (v.  10)  ;  (e), 
which  is  to  be  diligently  sought  (11-13). 
The  proof  that  this  rest  is  not  Canaan 
is  two-fold :  (a),  it  was  spoken  of 
long  before  Canaan  was  revealed,  even 
at  the  creation  of  the  world  (3-5)  ;  and 
(b),  it  was  spoken  of  long  after  Israel 
had  entered  Canaan  as  something  still 
to  be  had.  This  last  thought  is  brought 
out  clearer  in  the  R.  V.  where  "Jesus" 
of  verse  8  is  translated  "Joshua,"  which 
has  the   same   meaning. 

It  is  important  to  understand  what 
this  rest  is.  In  the  first  place,  it  is 
Gods  rest  and  not  our  rest.  And  God's 
rest  does  not  mean  cessation  from 
work  on  His  part,  but  rather  his  joy 
and  delight  in  that  work  as  good  and 
perfect.  In  this  sense  He  rested  from 
creation  on  the  seventh  day,  a  rest 
which  was  marred  by  sin,  but  now  the 
new  rest  of  which  He  speaks  is  that  of 
redemption,  typified  by  Israel's  deliver- 
ance from  Egypt  and  entrance  into 
Canaan.  As  a  matter  of  fact  God  rests 
in  Christ  as  the  Redeemer  and  Re- 
storer of  fallen  man,  and  where  He 
rests  there  only  can  we  rest.  It  is  not 
death  that  can  be  rest  to  us,  but  only 
Christ,  and  this  because  the  secret  of 
our  unrest  is  sin  and  He  only  can  take 
away  sin  in  every  aspect  of  it.  Of 
course,  the  perfect  enjoyment  of  this 
rest  is  still  future.  "There  remaineth 
a  rest  for  the  people  of  God."  It  is  not 
a  rest  of  inactivity,  but  of  peace  and  har- 
mony with  all  that  is  within  and  around 
us.  Glory  to  God  for  this  expectation  ! 
The  sense  in  which  we  are  diligently 
to  seek  it  (11),  is  not  that  of  self- 
righteous  works  on  our  part,  but  a 
carefulness  not  to  fall  into  unbelief. 
The  relation  of  the  words  that  follow 
in  this  chapter  (12-16)  with  those  pre- 
ceding, seems  in  general  terms  to  be 
this  :  The  Christian  is  to  rest  in  faith, 
and  labor  to  enter  into  the  rest  that 
remaineth,  but  this  means  that  he  must 
be  guided  and  instructed  by  the  Word 
of  God,  and  upheld  and  encouraged  by 
the  sympathy  and  intercession  of  His 
Great  High-priest. 


Questions. 

1.  State  the  two  parallel  lines  of 
comparison  between  Christ  and  Moses. 

2.  In  what  senses  may  it  be  said  that 
we  are  Christ's  "house"? 

3.  Explain  the  warnings  in  verses  7- 
19. 

4.  Give  an  outline  of  Chapter  4. 

5.  What  two  facts  prove  that  "rest" 
other  than  Canaan  is  intended? 

6.  How  would  you  explain  the  "rest"? 

7.  When  will  this  "rest"  be  perfectly 
entered  upon  by  the  Christian? 

8.  In  what  sense  are  we  to  seek  it? 

9.  What  relation  do  the  concluding 
verses  of  the  chapter  bear  to  the  pre- 
ceding? 

CHEIST  AND  MELCHISEDEC 

Chapters  5-7 

It  has  already  become  evident  to  the 
careful  reader  that  the  author  of  this 
epistle  is  particularly  desirous  to  bring 
out  the  comparison  between  the  priest- 
hood of  Christ  and  that  of  Aaron.  He 
approached  it  at  the  close  of  chapter 
2,  (17,  18),  and  was  on  the  point  of 
making  the  comparison  (3:1)  when  he 
was  led  into  the  digression  about  Moses 
(2-6),  and  then  Joshua  (4:4-11).  But 
he  returns  to  it  again  at  the  close  of 
chapter  4  (see  14-16),  and  at  the  be- 
ginning of  chapter  5  clears  the  way  for 
its  discussion  by  the  dictum  that  Christ 
zvas  a  priest.  This  is  necessary  to  be 
proven  before  he  can  advance,  and  he 
proves  it  in  two  ways.  Christ  was  a 
priest  (a),  in  that  he  possessed  our 
human  nature  with  its  capacity  for  sym- 
pathy (1-3),  and  (b),  in  that  He  re- 
ceived the  Divine  Appointment  to  that 
oiifice  as  Aaron  did  (4-10).  His  ap- 
pointment however,  was  after  another 
order  than  Aaron — that  of  Melchisedec 
(6,  10),  of  whom  he  will  speak  later 
after  another  digression  of  warning  and 
encouragement. 

Teaching  About  Apostasy. 

This  digression  covers  5:12-6:29, 
and  consists  (a),  of  an  explanation  as 
to  why  they  should  be  so  seriously 
tempted  to  apostatize  (v.  11-14).  They 
had  become  "dull  of  hearing,"  spiritu- 
ally deaf  to  the  appeals  of  the  Gospel. 
They  had  been  in  the  faith  long  enough 
to  become  teachers  of  others,  and  yet 
they  themselves  needed  teaching  again, 
even  in  the  A  B  C  of  the  Scripture. 
They  were  still  babes  in  Christ,  as  in- 
dicated by  their  lack  of  experience  in 
the  word,  (b),  The  offset  to  this,  or 
the  remedy  for  their  situation,  was  to 


8:1-9:14 


HEBREWS 


417 


grow  in  grace  and  Divine  knowledge 
(6:1-3).  To  leave  "the  principles  of 
the  doctrine  of  Christ  does  not  mean 
to  discard  the  foundation  of  the  Gospel 
but  rather  to  build  upon  it.  "Perfec- 
tion" refers  not  to  sinlessness  but  to 
full  growth  in  the  knowledge  of  Christ. 
"Repentance  for  dead  works"  means 
those  not  wrought  for  God's  glory. 
"Faith  towards  God,"  was  so  primary 
that  once  experienced  it  were  incon- 
sistent to  think  of  its  being  "laid" 
again.  "The  doctrine  of  baptisms"  may 
mean  "washings,"  "ablutions,"  after  the 
puilfying  of  the  Jews.  "Laying  on  of 
hands"  was  a  symbolic  act  among  the 
Jews  connected  with  prayer  and  invok- 
ing the  divine  benedictions.  Note  that 
"the  resurrection  of  the  dead"  with 
"eternal  judgment,"  which  some  pro- 
fessing Christians  in  these  day  affect 
to  doubt,  was  considered  a  primary  doc- 
trine of  the  New  Testament  Church. 
The  six  particulars  here  named  were 
fundamental,  and  yet  as  Dr.  Saphir 
says,  they  did  not  set  before  these  He- 
brew Christians  with  sufficient  fulness 
the  triith  of  which  they  stood  in  need  to 
keep  them  from  apostasy,  and  to  streng- 
then them  in  their  sore  temptation,  (c). 
The  peril  of  their  situation  is  set  forth 
in  verses  4-8.  Some  think  these  "pre- 
sent the  case  of  a  Jewish  professed  be- 
liever who  turns  back  from  Christ  after 
advancing  to  the  very  threshold  of  sal- 
vation," but  who  never  experienced 
real  faith.  But  we  differ,  and  hold  the 
opinion  that  a  true  believer  is  meant. 
It  is  not  said  however,  that  such  an 
one  will  be  lost  (indeed  the  opposite  is 
shown  to  be  the  case  (v.  9),  but  this 
■warning  is  given  to  keep  him  from 
being  lost,  (d).  Their  encouragement 
in  the  premises  follows  (9-20).  They 
were  bringing  forth  the  fruit  of  the 
Spirit,  let  them  thus  continue  in  well- 
doing (10-12).  Their  salvation  was 
secured  by  the  divine  promise  confirmed 
by  the  divine  oath  (12-18).  Nay  more, 
they  had  laid  hold  upon  the  hope, 
•which  as  an  anchor  of  the  soul  had 
entered  into  that  which  is  within  the 
veil.  Jesus  Himself  was  their  hope,  and 
He  had  entered  there  "an  high-priest 
forever  after  the  order  of  Melchise- 
dec." 

Melchisedec  a  Type. 

We  are  now  brought  back  again  to 
Melchisedec,  who  is  described  and  com- 
pared with  Christ  (7:  1-3).  For  his  his- 
torical record  see  Gen.  14:17-20.  He 
is  a  type  of  Christ  in  his  office  as  a 
king-priest  (cf.  Zech.  6:12,  13);  in 
his  name,  "king  of  righteousness"  (Isa. 
it:s);  and  his  location,  "king  of 
Salem,"  i.  e.,  peace  (Isa.  11  :  6-9).  Also 


in  the  fact  that  he  had  "neither  be- 
ginning of  days  nor  end  of  life."  This 
last  does  not  mean  that  it  was  literally 
so  in  his  case,  but  that  so  far  as  the 
record  went  it  appeared  so.  Compare 
here  Johri  1:1;  Rom.  6:9;  Heb.  7  123-25 
After  this  description  and  comparison 
the  inspired  writer  shows  the  superior- 
ity of  his  order  to  that  of  Aaron  in 
seven  particulars  (4-24)  :  Abraham 
gave  him  tithes  (4-6)  ,  he  blessed  Ab- 
raham _  {6-7)  ;  he  was  an  undying 
priest,  i.  e.,  so  far  as  the  record  goes 
he  did  not  see  death  (8)  ;  the  unborn 
Levi  (or  Levitical  priesthood)  paid  him 
tithes  in  the  person  of  Abraham  (9-10)  ; 
the  permanence  of  his  priesthood,  con- 
tinued by  Christ,  implied  the  abrogation 
ofthe  whole  Levitical  law  (11-19)  ;  His 
priesthood  was  founded  on  an  oath  (20- 
22)  ;  it  was  intransmissible,  not  being 
vacated  by  death  (23,  24).  The  whole 
argument  is  summed  up  in  verses  25-28. 

Questions. 

1.  What  seems  to  be  the  chief  purpose 
of  the  author? 

2.  Indicate    his    approaches    to    it. 

3.  In  what  two  ways  is  Christ  shown 
to  be  a  priest? 

4.  Name  four  main  divisions  of  the 
digression  in  this  case. 

5.  What  is  the  meaning  of  these 
words  or  phrases :  "Perfection,"  "Re- 
pentance for  dead  works,"  "the  doc- 
trine of  baptisms"? 

6.  What  is  the  object  of  the  warning 
in  6  :  4-6  ? 

7.  In  what  ways  is  Melchisedec  a 
type  of  Christ? 

8.  Narne  the  seven  particulars  in 
which  his  order  shows  superiority  to 
that  of  Aaron. 

THE    PRIESTHOOD    OF    CHRIST 
AND  THAT  OF  AARON 

Chapters   8-10:  18 

1.  Christ  is   a   priest   of  a  better 
covenant  than  Aaron.     Chap.  8. 

Better  not  morally,  but  efficaciously, 
i.  e.,  established  on  better  promises  (6), 
in  the  sense  (a),  that  they  are  written 
on  the  heart  rather  than  tables  of  stone 
(10)  ;  (b),  that  they  are  universal  in 
their  application  and  not  limited  to  a 
single  people,  Israel  (11);  (c),  that 
they  bring  with  them  eternal  forgive- 
ness. 

2.  Christ  is  a  priest  of  a  better 
tabernacle.    Chap.  9: 1-14. 

(a).  It  is  not  a  material  but  a  spiri- 
tual   structure    (11)  ; 

(b).  It  is  not  hallowed  by  the  blood 
of  beasts  but  by  His  own  blood   (12)  ; 


418 


HEBREWS 


9:15-12:29 


(c),   It  stands  not  for  temporary  but 
eternal  redemption   (12-14). 
3.     Christ   is   a   priest   of   a  better 
sacrifice.     Chap.   9:15-10:18. 

(a),  Not  a  sacrifice  of  calves  and 
goats  (19)  but  the  sacrifice  of  Himself 

(9:23); 

(b),  Not  a  sacrifice  to  be  repeated 
every  year  (25)  but  offered  only  once 
(9:26); 

(c),  A  sacrifice  which  does  away 
with  the  covenant  of  the  Old  Testament 
and  establishes  that  of  the  New  (10: 
5-9).  The  reference  to  the  sacrifice 
offered  but  once  is  worked  out  richly : 
first,  the  fact  is  stated  (9  :  24-26)  ;  sec- 
ondly, an  inference  is  drawn  from  it 
(10  :  1-3)  ;  third,  the  fact  is  emphasized 
anew  (4-13),  and  finally  its  precious 
tButh  is  applied  (14-18). 

Questions. 

1.  In  what  sense  is  the  covenant  of 
Christ's  priesthood  better  than  that  of 
Aaron? 

2.  In  what  sense  is  it  established  on 
better  promises? 

3.  In  what  sense  is  Christ  a  priest 
of  a  better  tabernacle? 

4.  In  what  sense  is  He  a  priest  of  a 
better  sacrifice? 

5.  Have  you  tried  to  work  out  in  de- 
tail the  exposition  of  Chapters  9 :  24- 
10:18? 

TRIUMPHS  OF  FAITH 

Chapters  10 :  19-12 :  29 

This  lesson  covers  one  of  the  many 
digressions  alluded  to  and  is  first,  an 
exhortation  (10:19-25);  secondly,  a 
warning  (26-31),  and  thirdly,  an  expres- 
sion of  comfort  (32-39).  This  last 
touches  on  the  principle  of  faith  and 
gives  occasion  for  an  exhibition  of  its 
triumph  in  the  lives  of  the  Old  Testa- 
ment saints  that  makes  the  nth  chap- 
ter rank  with  the  most  notable  in  the 
Bible. 

I.  The  exhortation  (10:  19-25)  keeps 
in  mind  that  these  Hebrew  Christians 
were  sorely  tried  by  persecution  and 
seriously  tempted  not  merely  to  back- 
slide, but  to  apostatize,  i.  e.,  give  up 
Christianity  altogether  and  return  to 
Judaism  again.  The  inspired  writer  is 
seeking  to  restrain  them  from  so  doing 
by  the  argument  that  Christianity  is 
superior  to  Judaism  as  seen  in  its 
Founder,  Christ.  All  that  was  symbol- 
ized in  Aaronic  priesthood  is  realized 
in  Christ's  priesthood.  The  Aaronic 
priest  passed  through  the  veil  of  the 
temple  into  the  Holy  Place,  while  Christ 
through  His  suffering  humanity  passed 
for  believers  into  glory.     The  Aaronic 


priests  were  purified  from  ceremonial 
defilment  by  being  sprinkled  with  blood 
(Ex.  29:21,  L,ev.  8:30),  and  washea 
in  the  laver  of  pure  water,  but  the 
Christian  believer's  sins  are  so  surely 
put  away  that  as  priests  unto  God  they 
may  draw  near  in  fulness  of  assurance. 
Therefore  they  should  hold  fast  the 
confession  of  their  faith  and  provoke, 
urge,  one  another  to  love  and  to  good 
works,  the  means  of  doing  which  was 
best  found  in  the  sacred  assemblies 
which  they  were  not  to  forsake. 

2.  The  warning  (26-31)  does  not  call 
particularly  for   explanation. 

3.  The  comfort  (32-39)  is  notable  for 
its  reference  to  the  reward  to  be  real- 
ized by  the  believer  at  the  second  com- 
ing of  Christ.  Verse  Z7  might  be  ren- 
dered "for  yet  but  a  very  very  Ijttle 
while,"  showing  that  the  Christians  of 
that  generation  were  expecting  Him  in 
their  own  day,  which  should  be  true  of 
every  generation.  Speaking  of  "faith" 
in  verse  38,  Farrar  says  it  is  "intro- 
duced with  the  writer's  usual  skill  to 
prepare  for  the  next  great  section  of 
the  epistle." 

What  Faith  Does. 

Entering  on  that  section  the  same 
author  remarks  that  it  would  have  been 
fatal  to  the  peace  of  mind  of  Jewish 
converts,  such  as  here  addressed,  to 
feel  that  there  was  a  chasm  between 
their  Christian  faith  and  the  faith  of 
their  past  life.  Hence  the  inspired 
writer  shows  that  there  is  no  discontinu- 
ity of  that  kind.  Their  faith  was  iden- 
tical with,  though  transcendantly  rnore 
blessed  than  that  which  had  sustained 
the  patriarchs,  prophets  and  martyrs  of 
their  nation.  Verse  i  of  chapter  11 
defines  faith  rather  in  its  effects  than 
its  essence ;  i.  e.,  it  tells  what  it  does, 
bringing  the  assurance  of  things  hoped 
and  the  proof  of  things  not  seen.  In 
verses  2  to  40  we  have  the  fruit  of 
faith,  or  its  effect,  in  detail.  In  12: 
1-4  we  have  the  testimony  of  faith,  in 
S-ii  its  comfort,  in  12-17,  its  duty,  in 
18-24  its  encouragement,  and  in  25-29 
its   warning. 

It  is  noticeable  that  passing  from  par- 
ticular to  general  illustrations  of  faith, 
we  have  in  11:32-34  those  of  active, 
and  in  35-38,  those  of  passive  faith, 
most  of  which  are  gathered  from  the 
books  of  Joshua,  Samuel,  Kings  and 
Chronicles,  though  doubtless  the  time 
of  the  Maccabees  is  also  in  mind. 
Verses  39  and  40  may  be  paraphased 
thus :  these  all  had  good  witness  borne 
to  them  through  their  faith,  but  still 
they  did  not  see  the  fulfilment  of  the 
one  great  promise,  which  awaited  the 
dispensation  to  follow. 


13:1-17 


HEBREWS 


419 


The  "witnesses"  of  12:  i  are  not 
"spectators"  of  us  on  earth,  but  "testi- 
fiers" to  us  of  what  faith  can  do.  In 
other  words  they  are  those  of  the  pre- 
ceding chapter  from  whose  lives  we  are 
to  learn.  The  remainder  of  the  verse 
is  athletic  in  its  figures  of  speech. 
The  athlete  lays  aside  every  heavy  or 
dragging  article  of  dress,  and  so  we 
should  throw  off  "the  clinging  robe  of 
familiar  sin,"  "looking  unto  Jesus"  not 
only  as  a  higher  example  of  faith  than 
any  previously  named,  but  as  "the 
author  and  finisher  of  our  faith."  From 
Him  our  faith  comes,  and  by  Him  it  is 
sustained   to   the  end. 

The  reference  to  Esau  16,  17  is  am- 
biguous, and  may  mean  that  so  far  as 
his  father  Isaac  was  concerned,  there 
was  "no  place  of  repentance,"  in  the 
sense  that  Isaac  had  no  power  to  change 
his  mind  and  alter  his  promise.  Or  it 
may  mean  that  Esau  could  not  avert 
the  earthly  consequences  of  his  folly, 
or  regain  what  he  had  once  flung  away. 
And  another  says,  "the  text  gives  no 
ground  for  pronouncing  on  Esau's  fu- 
ture fate,  to  which  the  inspired  writer 
makes   no   allusion   whatever." 

Notice  six  particulars,  some  try  to 
discover  seven,  in  which  Mt.  Sinai  and 
Mt.  Zion  are  contrasted  in  verses  18-24. 

Questions. 

1.  Divide  the  chapters  of  this  lesson 
into   four  main  parts. 

2.  Give  in  your  own  words  the  sub- 
Stance  of  the  exhortation. 

3.  How  does    II  :i    define  "faith"? 

4.  Give  an  outline  analysis  of  chap- 
ters II  and  12. 

5.  What  books  of  the  Bible  furnish 
most  of  these  examples   of  faith? 

6.  How  would  you  explain  12:  i? 

7.  How  would  you  explain  the  refer- 
ence to   Esau? 

8.  Do  you  find  six  or  seven  partic- 
lars  of  comparison  in  verses  18-24? 

CONCLUDING  EXHORTATIONS 

Chapter  13 

Farrar  thinks  that  the  exhortations  of 
this  chapter  being  mostly  of  a  general 
character,  probably  formed  a  charac- 
teristic feature  in  all  the  Christian  cor- 
respondence of  this  epoch — interesting 
if  true. 

I.     Brotherly  Love,  Verses  1-3. 

A  virtue  undreamed  of  until  the  time 
of  Christianity,  but  peculiarly  ne- 
cessary among  members  of  a  per- 
secuted sect  like  these  Hebrew 
Christians.  (Cf.  Rom.  12:  10;  i  Thess. 
4:9;    1  Peter  i  :  22  ;    i  John  3  :  14-18). 


Here  it  was  expected  to  take  a  very 
practical  turn,  made  necessary  by  the 
absence  of  places  of  public  entertain- 
ment like  our  hotels  and  Ijoarding- 
houses  (Rom.  12  :  13  ;  Tit.  1:8;  i  Tim. 
3:2;  I  Peter  4:9).  For  illustrations 
of  the  latter  part  of  verse  2  see  Gen. 
28  :  2-22  ;  Judges  13  :  2-14  ;  also  Matt. 
25/-  35-40.  If  Paul  was  the  writer  of 
this  epistle,  how  particularly  touching 
is  the  reference  in  verse  3  ?  "Being 
yourselves  also  in  the  body,"  may  be 
related  to  what  he  says  to  the  Colos- 
sians    (1:24;    see   comment). 

2.  Chastity,  Verse  4. 

Light  is  thrown  on  the  meaning 
here  by  the  R.  V.  (Cf.  Acts  15:20; 
I  Thess.  4 :  6).  The  Gospel  of  Christ 
introduced  a  wholly  new  conception  of 
the  sin  of  fornication  which  among  the 
heathen  was  not  regarded  as  a  sin. 

3.  Contentment,  Verses  5  and  6. 

"Conversation"  here  means  "your 
turn  of  mind,"  let  it  be  "free  from  the 
love  of  money."  The  rest  of  the  sec- 
tion gives  a  good  reason  for  such  trust- 
fulness. 

4.  Stedfastness     and     Heavenly- 

mindedness.    Verses  7-16. 

Verse  7  is  rendered  in  the  past  tense 
in  the  R.  V.  "them  that  had  the  rule 
over  you,"  whilch  is  more  consistent 
with  the  words  "whose  faith  follow." 
"'The  end  of  their  conversation"  means 
"the  outcome  of  their  life  and  testi- 
mony." Their  "faith"  is  expressed  in 
the  terms  of  verse  8,  to  which  the 
readers  are  further  exhorted  in  verse 
9.  The  close  of  verse  9  points  back 
again  to  the  Jewish  ceremonials  they 
had  left  and  to  which  some  of  them 
were  being  tempted  to  return  again. 
Such  sacrificial  altars  they  did  not  re- 
quire as  they  had  a  better  one  (10). 
Christ  Himself  is  the  Christian's  "altar" 
as  well  as  that  which  is  upon  it.  On 
Him  the  Christian  feeds  in  a  heavenly 
and  spiritual  sense.  Verse  13  is  an- 
other of  the  many  exhortations  for 
these  Jewish  Christians  to  separate 
themselves  from  their  past  at  whatever 
cost  for  Jesus'  sake,  while  verse  14 
offers  the  encouragement  for  them  to 
do  it  (Cf.  Phil.  3:20).  The  sacrifices 
we  have  to  offer  through  Christ  are 
not  the  bodies  of  beasts,  but  thanks- 
giving and  good  works   (15:  16). 

5.  Spiritual  Obedience,  Verse  17. 

6.  Prayer  for  the  Writer,  Verses 

18,  19. 


420 


HEBREWS-JAMES 


Heb.  13-Jas.  1 


7. 
8. 


Benediction,  Verses  20,  21. 

Conclusion,  Verses  22,  25. 

Questions. 


1.  What  is  Farrar's  idea  about  these 
exhortations? 

2.  What  two  practical  applications  of 
brotherly  love  are  indicated  in  the  les- 
son? 

3.  How  are  we  to  understand  verse  4? 


4.  Why  may  true  Christians  be  con- 
tent? 

5.  What   summing   up   of  the    Chris- 
tian's faith  is  found  in  verse  8  ? 

6.  How  would  you  explain  verses  9 
and  10? 

7.  What    sacrifice    has    the    Christian 
to  offer? 

8.  Memorize  the  benediction  of  verses 
20,   21. 


EPISTLE  OF  JAMES 


INTRODUCTOEY 

We  have  now  reached  that  part  of 
the  New  Testament  containing  the  Gen- 
eral or  Catholic  epistles.  They  are 
so  called  because  addressed  not  to  any 
particular  individual  or  Church,  but  to 
the  Church  at  large.  And  yet  this  is 
not  true  of  all  of  them,  not  true  of  this 
one,  which  is  addressed  to  a  particular 
class  of  Christians  named  in  the  first 
verse. 

There  are  three  persons  named  James 
in  the  New  Testament.  One  was  the 
brother  of  John,  another  the  son  of 
Alpheus,  and  a  third  the  brother  of 
our  Lord,  who  is  commonly  supposed 
to  be   the   author   in  this   instance. 

A  peculiar  interest  attaches  to  the 
fact  that,  as  the  brother  of  our  Lord, 
he  did  not  believe  on  Him  as  the  A^es- 
siah  up  until  the  resurrection  perhaps. 
Compare  John  7  :  5  with  Actd  1:13, 
and  I  Corinthians  15:7.  His  conver- 
sion may  have  taken  place  at  the  time 
mentioned  in  the  last  named  Scripture, 
which,  if  so,  accounts  for  his  presence 
with  the  Church  as  shown  in  the  refer- 
ence to  the  Acts. 

As  to  his  religious  character,  he  was 
a  very  strict  Jew,  a  faithful  observer 
of  the  law,  both  moral  and  ceremonial, 
without,  of  course,  relying  upon  it  as  a 
ground  of  salvation.  He  gave  Paul  and 
Barnabas  the  right  hand  of  fellowship 
in  their  work  among  the  Gentiles,  but 
personally  he  remained  attached  to  the 
Jewish  form  of  Christianity.  His  place 
in  the  Christian  scheme  was  to  win 
over  the  Jewish  people,  and  no  one 
probably  was  better  fitted  for  this  than 
he. 

Persons  Addressed. 

The  epistle  is  addressed  "to  the 
twelve  tribes  scattered  abroad,"  which 
proves  its  Jewish  designation  ;  but  that 
they  were  Christian  Jews  is  shown   in 


the  salutation,  where  James  styles  him- 
self "a  servant  of  Jesus  Christ." 

As  to  their  social  condition  they  seem 
to  have  been  composed  of  rich  and 
poor,  the  tendency  of  some  of  the 
former  being  to  oppress  and  despise 
the  latter,  as  we  shall  see.  Like  all 
the  other  classes  of  Christians,  they 
were  passing  through  trial,  and  like 
them,  too,  more  or  less  under  the  in- 
fluence of  false  teachers.  The  doctrine 
of  justification  only  by  faith  was  being 
perverted  among  them,  and  from  vari- 
ous points  of  view,  their  condition  was 
unsatisfactory.  The  writer  comforts 
them  in  their  trial,  but  rebukes  them  for 
their  sins,  and  seeks  to 'give  them  in- 
struction concerning  the  matters  in 
which  they  were  in  error. 

The  style  of  the  epistle  is  vivid,  sen- 
tentious and  yet  rich  in  graphic  figure. 
There  is  not  the  logical  connection 
found  in  Paul's  writings,  the  thoughts 
rather  arranging  themselves  in  groups 
strongly  marked  off  from  one  another ; 
but  yet  the  writer  goes  immediately  into 
his  subject,  and  with  the  first  sentence 
beginning  a  section  says  at  once  what  is 
in  his  heart.  The  first  words  of  each 
section  might  almost  serve  as  a  title 
for  it,  while  that  which  follows  is  the 
development,  ending  usually  in  a  kind 
of  recapitulation.  (How  to  Study  the 
New  Testament,  second  section,  pp. 
163,   164). 

*The  Comm.ents  on  this  epistle  are 
taken     from     Synthetic    Bible     Studies. 

Questions. 

1.  What  is  the  meaning  of  "Catholic" 
epistles? 

2.  Describe  the  three  persons  named 
"James." 

3.  Give  a  sketch  of  the  supposed 
author  of  this  epistle. 

4.  Describe    the    persons    addressed. 

5.  Describe  the  style  of  the  epistle. 


Chs.  1,  2 


JAMES 


421 


INSTEUCTION    CONCEENING 
TKIAL 

Chaptee  1 

"Temptations,"  in  verse  2,  is  in  the 
sense  of  trials  (see  Revised  Version 
margin).  Why  should  they  be  received 
with  joy  (verse  3)?  In  what  spiritual 
condition  will  such  a  reception  and  use 
of  trial  result  (4)  ?  What  will  effectu- 
ally aid  in  that  direction  (5,  8)  ?  Along 
what  lines  of  trial  were  they  being 
exercised  (9,  11)?  Notice  that  the 
poor  man  is  to  find  comfort  in  his 
truly  high  estate  in  Christ,  while  the 
rich  man  is  to  find  comfort  in  a  truly 
humble  spirit  before  God  in  view  of 
the  facts  referred  to. 

But  there  are  two  kinds  of  testings 
which  come  upon  believers,  those  al- 
ready spoken  of  as  "trials,"  whose 
source  is  divine,  and  whose  purpose  is 
strengthening  and  purifying,  and  those 
now  brought  into  view  as  out  and  out 
"temptations,"  not  from  God,  but  from 
themselves.  What  reward  comes  to 
the  disciple  who  successfully  encoun- 
ters these  (12)?  What  is  their  imme- 
diate source  and  outcome  (13.  15)? 
What  three  arguments  are  presented  in 
verses  13,  17  and  18,  to  show  that  God 
is  not  the  author  of  these  temptations? 
On  the  ground,  then,  that  we  have  our 
good  from  God,  and  our  evil  from  our- 
selves, what  lesson  is  drawn  (19,  20)? 
Speaking  of  our  being  "swift  to  hear," 
whose  words  has  the  writer  in  mind 
(21)?  What  shows,  however,  that  the 
"hearing"  he  has  in  mind  is  a  very 
practical  experience  (22,  25)  ?  Speak- 
ing of  our  being  "slow  to  speak,"  how 
does  he  emphasize  its  importance  (26)? 
In  what  does  "pure  religion"  consist 
other  than  in  mere  talk  (27)  ?  Re- 
member that  James  is  talking  to  be- 
lievers in  Christ,  to  those  who  sup- 
posably  have  "religion,"  and  he  is  mere- 
ly instructing  them  how  it  should  be 
manifested.  Men  are  not  saved  by 
benevolence  and  kindness  to  the  wid- 
owed and  the  orphaned,  or  even  by 
strenuous  efforts  after  a  pure  life,  but 
by  Christ,  who  bore  their  sins  in  His 
own  body  on  the  tree ;  yet  they  show 
that  they  are  saved  by  such  works  as 
these  spoken  of  in  the  text. 

Questions. 

1.  In  what  sense  is  "temptation"  (v. 
2)   to  be  understood? 

2.  How  are  the  rich  and  the  poor 
comforted? 

3.  How  many  kinds  of  testings  come 
on  believers? 

4.  How  would  you  explain  verse  27  ? 


EESPECT  OF  PEESONS  AND 
FAITH  AND  WOEKS 

Chapter  2 

We  next  have  some  instruction  or 
admonition  concerning  respect  of  per- 
sons, or  the  relation  of  the  rich  and 
the  poor,  2:  i,  13.  This  would  seem  to 
be  connected  with  the  trials  of  the 
poor  mentioned  in  chapter  i.  It  not 
infrequently  happens  that  the  people 
who  complain  of  the  abundance  of  the 
rich,  are  the  most  obsequious  in  their 
conduct,  as  if  they  expected  something 
from  them  as  a  result.  Perhaps  it  was 
so  here.  Or  it  may  be,  that  this  in- 
struction laps  on  more  closely  to  what 
had  been  said  about  "pure  religion," 
and  visiting  the  fatherless  and  widows, 
and  keeping  one's  self  unspotted  from 
the   world,    i  :  27. 

Respect  of  persons  was  incompatible 
with  these  things.  Note  that  the  Re- 
vised Version  translates  "have"  of  verse 
I  by  "hold."  These  two  things  could 
not  be  held  at  one  and  the  same  time. 
Vs^'hat  instance  is  given  of  holding  it  (2, 
3)  ?  Of  what  wrong  would  they  be 
guilty  in  such  a  case  (4)  ?  What  kind 
of  judges  would  such  partiality  show 
them  to  be  (same  verse)  ?  What  would 
demonstrate  the  unwisdom  as  well  as 
unkindness  of  such  partiality  (5)? 
What  would  show  their  meanness  of 
spirit  (6)  ?  Their  disloyalty  to  their 
Saviour  (7)  ?  On  what  principle  should 
they  exercise  themselves  toward  rich 
and  poor  alike  (8)  ?  How  were  they 
in  danger  of  violating  this  principle 
(p)?_  What  fundamental  truth  about 
sin  is  enunciated  in  this  connection 
(10,   11)? 

3.  Some  instruction  on  the  relation- 
ship of  faith  and  works,  2:14-26.  If 
the  subject  of  respect  of  persons  grew 
out  of  the  declaration  about  "pure  re- 
ligion" at  the  close  of  chapter  i,  there 
is  reason  to  believe  the  same  of  the 
present   subject 

Before  considering  the  verses,  it 
may  be  well  to  remark  on  a  criti- 
cism sometimes  made  that  James  is  here 
contradicting  Paul.  The  latter  insists 
upon  faith  without  works,  while  the 
former  insists  upon  works  with  faith. 
But  there  is  no  contradiction,  because 
Paul  is  laying  down  the  principle  of 
salvation,  while  James  is  showing  the 
working  of  that  principle  in  the  life.j 
Paul  as  well  as  James  insists  upon  a 
faith  that  brings  forth  fruit,  and  was 
himself  a  fine  example  of  it.  The 
epistle  of  James  was  written  at  an 
early  period,  before  Paul's  epistles  were, 
generally  known  and  before  the  council 
at  Jerusalem  (Acts  15),  which  may  a<> 


422 


JAMES 


Chs.  3-5 


count  for  this  treatment  of  the  sub- 
ject of  faith  from  a  different  stand- 
point to  that  made  necessary  by  the 
admission  of  Gentiles  into  the  church. 
Observe  the  change  the  Revised  Ver- 
sion makes  in  the  last  clause  of  verse 
14.  "Can  THAT  faith  save  him?" 
Faith  saves,  James  declared,  but  iV 
is  not  the  kind  of  faith  which  pro- 
duces no  fruit.  It  is  not  dead  faith, 
but  living  faith.  What  illustrations  of 
a  fruitless  faith  are  in  verse  16?  And 
verse  19?  What  illustrations  of  a  fruit- 
ful faith  are  given  in  verses  21-25. 
Read  carefully  verse  22,  which  teaches 
that  Abraham's  faith  was  simply  shown 
to  be  faith,  a  perfected  thing  by  his 
obedience  to  God.  So  our  faith  in 
Christ  can  hardly  be  called  a  saving 
faith  if  it  works  no  change  in  our 
lives  and  produces  no  results. 

Questions. 

1.  What  two  things  are  discoursed 
of  in  this  lesson? 

2.  What  presumably,  led  the  writer  to 
speak  of  the  first? 

3.  Which  seems  more  likely  from 
the  context,  that  "Assembly"  (v.  2) 
means  a  plan  of  worship  or  a  law- 
court  ? 

4.  What  indicates  that  James  is  not 
contradicting  Paul  in  regard  to  justi- 
fication   by    faith? 

5.  What  is  the  test   of  saving  faith? 

CONTEOL  OF  THE  TONGUE 
Chapter  3 

The  third  chapter  contains  instruction 
or  admonition  concerning  the  control 
of  the  tongue,  3:  1-18.  Just  as  the  in- 
struction in  the  other  instances  grew 
out  of  something  written  in  the  first 
chapter,  so  also  here.  He  had  exhorted 
them  to  be  "swift  to  hear  and  slow 
to  speak" ;  following  that  he  had 
showed  them  how  to  hear  in  the  sense 
that  they  must  be  doers  of  what  they 
hear ;  and  now  he  would  show  them 
how  to  be  slow  of  speech  in  the  sense 
that  they  should  "set  a  watch  before 
their  mouths  and  keep  the  door  of 
their   lips." 

"Masters"  in  verse  i,  is  really 
"teachers."  This  shows  the  direction 
of  their  temptation  to  talk  too  much. 
They  affected  teaching,  after  the  man- 
ner of  those  rebuked  by  Paul  in  his 
letters  to  Timothy  and  Titus.  There 
was  danger  in  their  doing  this,  as  verse 
I  indicates.  A  heavier  responsibility 
rested  upon  teachers  than  upon  the 
taught,  and  there  was  the  likelihood 
of  stumbling  in  that  capacity   (v.  2). 

Note  how  he  speaks  first,  of  the  power 
of  the  tongue  (3-5).     What  three  illus- 


trations does  he  employ?  Secondly, 
he  speaks  of  the  evil  of  the  tongue  (6). 
How  is  it  described?  What  does  it 
do?  Whence  the  source  of  its  iniquity? 
Thirdly,  he  speaks  of  its  uncontroUable- 
ness  (7,  8).  With  how  many  wild, 
and  subtle,  and  strong  things,  does  he 
compare  it   in   this  regard? 

After  speaking  the  tongue  in  gen- 
eral terms,  how  does  he  apply  the  sub- 
ject to  the  present  condition  of  things 
(9,  10)  ?  By  the  use  of  what  similes 
does  he  seek  to  better  it  (11,  12)? 
What  is  the  relation  between  wisdom 
and  speech  (13)  ?  What  does  the  strife 
of  tongues  indicate  as  to  the  condi- 
tion of  the  heart  (14)?  What  is  the 
source  of  such  strife  (is)?  Its  prod- 
uct (16)  ?  How  does  true  wisdom  com- 
pare with  it  as  to  its  source,  character, 
and    effects    (17,    18)  ? 

The  questions  in  the  text  of  this  les- 
son render  unnecessary  any  at  the 
end. 

WOKLDLY  MINDEDNESS 

Chapters  4-5 

Like  other  divisions  of  this  epistle 
this  is  so  connected  with  the  last,  and 
grows  out  of  it  so  naturally,  that  it 
is  difficult  to  say  where  the  division 
occurs.  The  writer  had  been  speak- 
ing of  envying  and  strife  in  expression 
through  the  tongue,  and  now  puts  in 
his  plow  deeper  to  show  their  source 
in  the  antecedent  condition  of  the  heart. 
"Lust"  is  not  to  be  taken  in  the  lim- 
ited sense  of  sensuality,  but  in  the 
broader  sense  of  worldly  pleasure  or 
gratification   of  any  kind. 

Verse  2  presents  difficulty.  Con- 
sistency makes  it  necessary  to  suppose 
that  Jarries  is  here  addressing  Chris- 
tians as  throughout  the  epistle,  and  yet 
how  incongruous  to  think  of  Chris- 
tians committing  murder  to  gratify 
their  desires  !  Luther  translated  "kill" 
by  "hate,"  and  doubtless  expressed  the 
real  meaning  by  so  doing,  although,  to 
quote  Neander,  "James  used  the 
stronger  expression  in  order  to  desig- 
nate with  the  utmost  precision  the  na- 
ture of  that  evil  which,  whatever  may 
be  the  outward  form  of  manifestation, 
is  still  the  same." 

Nor  let  it  be  thought  strange  that 
such  persons  should  be  referred  to 
as  engaging  in  prayer  (v.  3),  for  noth- 
ing is  more  common  than  for  worldly- 
minded  Christians  to  supplicate  heaven 
for  the  gratification  of  desires  entirely 
selfish,  giving  no  consideration  either 
to  God's  pleasure,  or  the  well-being 
of  their  neighbors.  How  plainly  James 
reveals  the  cause  for  the  non-results 
of  such  prayers ! 


Jas.  5-1  Pet.  1 


JAMES-I  PETER 


423 


What  names  does  he  bestow  upon 
these  worldly-minded  Christians  (4)  ? 
How  does  the  language  of  this  verse 
indicate  that  he  has  in  mind  adulterers 
in  the  moral  and  spiritual  sense— pro- 
fessing loyalty  to  God  and  yet  con- 
sorting with  the  world  ?  What  shows 
the  incompatibility  of  such  things? 
Verse  5  should  be  read  in  the  Revised 
Version,  showing  that  the  Holy  Spirit 
who  dwells  in  the  believer  is_  not  a 
spirit  of  envy.  What  was  their  hope 
under  si:ch  circumstances  of  sin,  and 
in  what  direction  should  they  look 
for  deliverance  (6)  ?  What  pre- 
requisite was  necessary  to  obtain  this 
grace  (6-10)?  How  did  the  want  of 
humility  show  itself  in  their  prayers 
(II,  12)? 

But  this  worldly-mindedness  took  to 
itself  various  forms,  and  James  ad- 
dresses himself  to  another  in  the  verses 
following.  What  false  reliance  is  spoken 
of  in  verse  13?  How  is  it  rebuked 
(14)  ?  What  advice  and  admonition 
is  given  (15,  16)?  It  was  not  enough 
for  them  to  know  this  truth,  how  does 
he  teach  them  the  need  of  acting  upon 
it  (17)? 

What  further  application  of  worldly- 
mindedness  follows  in  chapter  5  ?  Who 
are  addressed  now?  What  warning  is 
given  them?  "Ye  have  laid  up  your 
treasure  in  the  last  days,"  is  the  way 
verse  3,  last  sentence,  should  be  ren- 
dered.    How  vividly  it  applies  to-day ! 

Are  we  not  nearing  the  last  days, 
and  are  not  treasures  heaping  up  as 
never  before?  What  three  charges  are 
laid  against  the  rich  here  (4,  6)  ? 
Fraud,  voluptuousness,  injustice  !     How 


awful  to  think  of  these  things  under 
the  cloak  of  Christianity !  Or  shall  we 
say  that  James  is  here  referring  to 
the  rich  outside  the  Christian  church 
altogether?  It  is  difficult  to  say.  Notice 
carefully,  however,  the  judgments  com- 
ing upon  these  rich  people.  What  mis- 
eries indeed ! 

The  epistle  closes  as  it  began,  with 
comfort  for  the  tried  and  oppressed, 
verses  7-20.  What  hope  is  set  before 
the  oppressed  laboring  men  (7,  8)  ? 
How  different  from  the  strike  and  the 
boycott?  If  the  rich  of  our  day  be 
at  fault,  are  not  the  poor  equally  so, 
the  Word  of  God  being  the  standard? 
What  examples  of  long-suffering  pa- 
tience are  set  before  them  in  verses 
10  and   II ? 

What  closing  recommendations  and 
exhortations  are  set  before  all  concern- 
ing oaths  (12)?  Concerning  heavenly- 
mindedness  in  the  opposite  experiences 
of  life  (13)?  What  specific  directions 
concerning  the  sick  (14-16)  ?  What 
testimony  to  the  effiacy  of  prayer? 
How  is  it  illustrated  (17,  18)?  With 
what  statement  of  the  believer's  privi- 
lege and  obligation  does  the  epistle 
close  (19,  29)  ? 

Questions. 

1.  How  would  you  connect  this  les- 
son  with   the   last? 

2.  What   does   "lust"   mean? 

3.  What  difficulty  is  presented  in  this 
lesson? 

4.  What  hinders  prayer? 

5.  Who  are  meant  by  spiritual 
adulterers? 


FIEST  EPISTLE  OF  PETEK 


THE  LIVING  HOPE 
Chapter  1:  1-12 

The  opening  of  this  epistle  reminds 
US  of  Paul  in  its  salutation,  verses  i 
and  2.  Here  we  have  the  author's 
name — Peter,  his  official  designation — 
an  apostle  of  Jesus  Christ,  and  a  char- 
acterization and  location  of  the 
people  addressed — "strangers  scattered 
throughout"  the  provinces  of  Asia 
Minor  named.  This  last  phrase  is 
rendered  in  the  Revised  Version,  "so- 
journers of  the  dispersion,"  which  in- 
dicates that  they  were  chiefly  Jewish 
Christians  not  at  home  in  their  own 
land.  But  nevertheless,  they  were  at 
home  with  God,  for  they  are  spoken  of 
as  "elect,"   or   chosen   ones,   and   it   is 


interesting  to  note  the  operation  of 
the  Three  Persons  of  the  Godhead  in 
their  election — the  Father,  the  Son  and 
the  Holy  Spirit.  The  first,  called  them, 
the  Second  redeemed  them,  the  Third 
satisfied  or  set  them  apart  for  God 
forever. 

The  salutation  is  followed,  as  also 
in  Paul's  epistles,  by  the  thanksgiving 
(3-12),  which  contains  as  well  a  state- 
ment of  the  theme  of  the  epistle  which  w' 
is,  "The  Living  Hope."  Seven  things 
are  told  us  of  this  Living  Hope:  (i) 
Its  source,  "the  abundant  mercy  of 
God" ;  (2)  its  ground,  the  new  birth, 
"begotten  again"  ;  (3)  its  means,  "the 
resurrection  of  Jesus  Christ,"  involving 
His  death,  of  course ;  (4)  its  nature, 
"an  inheritance,"  etc.;    (5)  its  security. 


424 


I PETEE 


1:12-2:10 


"reserved"  for  us,  "who  are  kept"  for 
it;  (6)  its  consummation  "in  the  last 
time,"  which  as  is  shown  later,  means 
not  the  end  of  the  world,  but  of  the 
present  age  which  synchronizes  with 
the  Second  Coming  of  Christ;  (7)  its 
effect,  joy,  "wherein  ye  greatly  rejoice." 
This  rejoicing  is  experienced  even  in 
the  midst  of  trial  (v.  6),  because  that 
trial  will  redound  to  our  "praise,  and 
honor  and  glory"  at  Christ's  Second 
Coming.  "The  end  of  your  faith"  (v. 
9),  means  that  at  which  faith  aims  or 
in  which  it  results,  which  the  apostle 
says  the  believer  is  now  "receiving," 
now  bearing  off  as  a  prize  in  the  present 
earnest  of  the  Spirit  he  enjoys,  in  the 
present  peace  of  reconciliation,  in  his 
growing  sanctification  and  eager  antici- 
pation of  eternal  joy. 

The  closing  part  of  this  section  (g- 
12)  is  a  strong  declaration  of  the  super- 
natural character  of  the  Holy  Scrip- 
tures. The  "Salvation"  just  referred 
to  had  been  prophesied  of  in  the  Old 
Testament,  concerning  which  its  writers 
had  sought  and  searched  diligently. 
That  for  which  they  searched  was  the 
time  of  the  sufferings  and  subsequent 
glory  of  Christ.  The  Holy  Spirit  had 
led  them  to  write  of  that  time,  and 
now  the  same  Spirit  revealed  into  them 
the  meaning  of  what  they  had  writ- 
ten. He  instructed  them  that  they  had 
written  not  for  their  own  age  but  this 
age,  when  that  which  they  had  written 
was  being  preached  in  the  demonstra- 
tion of  the  same  Holy  Spirit  (v.  12). 
We  thus  see  that  the  Holy  Spirit  in- 
spired the  Scriptures,  reveals  their 
meaning,  and  accompanies  their  preach- 
ing and  teaching,  or  else  that  preach- 
ing or  teaching  is  in  vain. 

Questions. 

1.  Give  the  details  of  the  "Saluta- 
tion." 

2.  Who  are  meant  by  "strangers" 
here? 

3.  What  is  the  theme  of  the  epistle? 

4.  Name  the  seven  things  spoken  of 
it. 

5.  Explain   verse    9. 

6.  What  three-fold  relation  does  the 
Holy  Spirit  bear  to  the  Holy  Scrip- 
tures ? 

OBLIGATIONS   OF  THE    HOPE 
—UPWARD 

Chapters  1 :  12-2 :  10 

"Wherefore"  at  the  beginning  of  this 
lesson  shows  that  as  the  result  of  what 
has  gone  before  something  is  expected. 
They  who  have  been  begotten  a,s;ain 
to  this  Living  Hope  have  obligations 
arising  from  it. 


1.  The  first  is  Hope  (13-16).  The 
difference  between  "hope"  in  verse  13 
and  that  in  verse  3  is,  that  there  it 
represented  the  believer's  standing  or 
position  before  God  in  Christ,  and  here 
his  experience  and  exhibition  of  it. 
Having  been  begotten  again  unto  a  Liv- 
ing Hope,  he  is  now  to  hope  for  it 
with  all  sobriety  and  concentration  of 
mind.  As  he  does  so  hope  it  will 
affect  his  character  and  conduct  (14), 
for  no  longer  will  his  daily  life  be  run 
in  the  mould  of  his  former  desires  in 
sin,  but  will  be  holy  as  God  is  holy 
(15,    16). 

2.  The  second  is  Fear  (17-21),  godly 
fear,  of  course,  not  the  fear  of  a 
criminal  before  a  judge,  but  that  of  an 
obedient  child  in  the  presence  of  a 
loving  father.  Two  motives  are  given 
for  it,  one,  the  thought  of  judgment, 
(17),  and  the  other,  the  cost  of  our 
redemption  (18,  19).  The  judgment  is 
not  to  determine  the  question  of  sal- 
vation, which  is  settled  for  believers 
as  soon  as  they  accept  Christ,  but  to 
determine  their  fidelity  as  disciples  and 
the  place  of  reward  awaiting  them  in 
glory. 

3.  The  third  is  Love  (22-2 :  3.  Be- 
lievers have  "purified  their  souls,"  not 
in  an  absolute  experimental  sense,  but 
in  the  judicial  sense  that  they  now 
have  a  right  standing  before  God.  This 
they  did  "in  obeying  the  truth"  of  the 
Gospel,  which  they  were  enabled  to 
obey  "through  the  Spirit" ;  in  other 
words,  by  the  aid  of  the  Holy  Spirit. 
Being  in  this  position  they  are  able  to 
"love  one  another,"  and  being  able  to 
do  it  imposes  the  obligation  to  do  it. 
(22).  The  thought  is  extended  in  the 
next  verse  which  reveals  that  believers 
are  "brethren"  in  that  they  have  all 
been  "born  again"  by  the  one  "seed," 
which  is  the  incorruptible  Word  of  God. 
The  "love"  they  are  to  exercise  toward 
one  another  is  defined  in  the  opening 
verses  of  chapter  3,  and  in  order  to 
obtain  the  strength  to  exercise  it  they 
are  to  draw  on  the  Word  of  God.  That 
which  instrumentally  brought  them  into 
life  will  sustain  them  in  it  continually 
(2,  3). 

4.  The  fourth  is  Praise  (4-10.  The 
Lord  Jesus  Christ  referred  to  in  verse 
3,  is  "a  Living  Stone,"  Whose  life  has 
been  communicated  to  believers,  mak- 
ing them  "living  stones"  (5).  They  thus 
form  a  spiritual  temple,  and,  abruptly 
changing  the  figure,  they  are  the 
"priesthood"  in  the  temple.  As  such 
they  have  spiritual  sacrifices  to  offer 
(5),  the  chief  of  which  is  to  "show 
forth  the  praises  of  Him  Who"  re- 
deemed them   (9,   10). 

These  four  obligations  of  "The  Liv- 


2:11-4:6 


I  PETER 


425 


ing  Hope"  are  referred  to  as  the  "up- 
ward" ones  in  the  sense  that,  with 
one  exception,  they  are  due  to  God 
directly.  The  exception  is  that  of 
"Love"  which  is  due  to  God  indeed, 
but  exercised  indirectly  through  the 
brethren.  The  obligations  following  in 
the  epistle  are  for  the  most  part  out- 
ward toward  the  world,  and  inward 
toward  one  another  as  fellow-believers, 
fellow-members  of  the  family  of  God 
or  of  the  Body  of  Christ. 

Questions. 

1.  What      is      the      significance      of 
"Wherefore"? 

2.  Name  the  four  "obligations"  in 
this   lesson. 

3.  Why  are  they  called  "upward"? 

4.  What  is  the  difference  between 
"hope"  in  verse  3  and  in  verse   13? 

5.  What  are  the  two  motives  for 
godly    fear? 

6.  Expound  in  your  own  words  i : 
22-2  13. 

7.  Do  the  same  with  2  :  4-10. 

OBLIGATIONS    OF   THE 
HOPE— OUTWAED 

Chapters  2:11-4:6 

The  writer  had  dropped  his  pen,  but 
takes  it  up  again  at  verse  11.  To  "ab- 
stain from  fleshy  lusts  that  war  against 
the  soul,"  is  limited  and  defined  in  the 
next  verse.  The  pagans  round  about 
were  speaking  against  the  Christians 
as  evil-doers.  Their  increasing  num- 
bers were  emptying  the  Pagan  temples, 
and  threatening  in  so  doing,  not  only 
the  Pagan  religion  but  the  state  itself, 
for  the  Romans  worshipped  the  state 
in  the  person  of  the  emperor,  and  at 
this  time  Rome  controlled  the  world. 
The  duty  of  the  Christians,  therefore, 
was  to  have  their  conduct  so  seemly 
and  consistent  in  the  eyes  of  their 
watchful  and  jealous  neighbors  that  by 
their  "good  works,"  those  neighbors 
might  in  the  day  of  their  visitation  by 
Divine  grace  glorify  God  for  them. 

There  were  two  ways  in  which  this 
seemliness  was  to  show  itself,  or  rather 
two  obligations  to  be  borne  by  the 
Christians  toward  the  pagans,  one  wa? 
submission  (2:13-3:7),  and  the  other 
testimony   (3:8-4:6). 

The  submission  was  comprehensive  in 
scope,  covering  the  three  classes  of  the 
social  order  :  governmental  (13-17),  in- 
dustrial  (18-25),  conjugal   (3:1-7). 

The  testimony  was  to  be  marked  by 
four  things:  readiness,  intelligence, 
meekness  and  consistency  of  life  (3  : 
IS.    16). 

_  The    last    point    calls    for    amplifica- 
tion because  of  some  obscurity  in  the 


text  that  follows.  It  is  the  writer's 
desire  all  through  the  epistle  to  use 
the  example  of  Christ  to  enforce  his 
exhortations.  For  example,  in  chap- 
ter 2  (18-25),  household  servants 
are  urged  to  patience  under  even  un- 
just treatment  by  their  Pagan  masters 
on  the  ground  that  when  Christ  "was 
reviled,"  He  "reviled  not  again,"  "but 
committed  Himself  to  Him  that  judgeth 
righteously."  And  so  here  it  is  said 
that  it  is  better  to  "suffer  for  well- 
doing than  for  evil  doing"  (17).  Why? 
Because  Christ  so  suffered  even  unto 
death  (18),  but  was  quickened  and 
raised  from  the  dead  ;  and  even  more, 
has  "gone  into  heaven  and  is  on  the 
right  hand  of  God,  angels  and  authori- 
ties and  powers  being  made  subject 
unto  Him"  (22).  We  Christians 
should  arm  ourselves  with  the  same 
mind"  that  He  had  (4:1).  We,  too, 
should  be  willing  to  suffer  in  the  flesh. 
He  who  has  this  purpose  in  his  heart 
"bath  ceased  from  sin"  in  the  sense  in- 
dicated in  verses  2-4 ;  i.  e.,  he  will 
separate  himself  from  all  evil-doers  even 
if  he  suffer  for  it  so  far  as  his  life 
in  the  flesh  is  concerned.  There  were 
some  indeed,  who  had  suffered  even 
unto  death  (6)  ;  but  it  was  to  this  end 
that  the  Gospel  had  been  preached  to 
them  while  they  were  alive,  that  they 
might  know  that,  though  they  were 
thus  judged,  thus  treated  according  to 
the  will  of  men  as  regards  the  flesh. 
yet  they  would  live  by  the  will  of  God 
as  regards  the  spirit.  And,  of  course, 
as  Christ  triumphed  over  His  enemies 
and  entered  into  glory,  the  same  would 
be  true  of  them. 

A  further  difficulty  appears  at  3  :  ig, 
where  Christ  in  triumphing  ov<  r  His 
enemies  is  represented  as  preaching 
"unto  the  spirits  in  prison."  "Preach- 
ing" here  is  not  the  word  commonly 
used  for  preaching  the  gospel,  but 
means  "to  herald"  or  "to  proclaim." 
That  which  Christ  heralded  or  pro- 
claimed was  His  triumph  over  His 
enemies  through  the  Cross  (Col.  2:  13- 
15.  "Spirits"  presumably,  does  not 
refer  to  men  but  angels,  the  evil  angels 
who  "kept  not  their  first  estate,  but 
left  their  own  habitation,"  "in  the  days 
of  Noah."  (See  our  comments  on  Gen. 
6  :  8,  and  compare  also  2  Peter  2:4.  c. 
and  Jude   6,   7). 

Questions. 

1.  Explain  2:11,  12. 

2.  Name  the  two  "outward"  obliga- 
tions  of   "The   Living   Hope." 

_  3.  Name   the   three   kinds   of  submis- 
sion   enjoined. 

4.  In  what  four  ways  was  the  testi- 
mony  to   be   marked? 


426 


I  PETER-II  PETER       1  Pet.  5-II  Pet.  1 


5.  Explain  4  :  1-6. 

6.  Explain  3:19,  20. 

OBLIGATIONS   OF   THE 
HOPE— INWARD 

Chapters  4:  7-5:  14 

1.  Hospitality,  4  :  7-1 1, 

by  which  we  understand  spiritual 
rather  than  physical  hospitality,  though 
the  latter  need  not  be  excluded  from 
the  thought.  Verses  10  and  11  for 
example,  suggest  i  Cor.  12;  Rom.  12: 
3-8;  Ephesians  4:7-16,  etc.,  in  which 
Paul  is  teaching  the  duty  of  the  mem- 
bers of  the  Body  of  Christ  to  minister 
to  one  another  of  their  spiritual  gifts 
without  judging. 

2.  Patience,  vv.  12-19. 

Verse  12  shows  that  the  opposition  to 
the  Christians  at  this  time  was  exhib- 
ited in  more  than  a  "speaking  against" 
them  as  earlier  passages  record.  "The 
fiery  trial  among  you"  is  the  render- 
ing of  the  Revised  Version — it  was 
already  there.  Verse  13  is  character- 
istic of  Peter,  who  always  throws  for- 
ward the  fact  of  the  present  suffering 
of  Christians  unto  the  light  of  their 
future  glory,  for  which  reason  he  is 
called  the  apostle  of  hope  (cf.  1:3,  7, 
11;  5 :  I,  4,  10).  If  Christians  were 
unwilling  to  suffer  for  righteousness' 
sake  it  was  an  evidence  of  a  low  spir- 
itual state.  Let  them  remember  there- 
fore, that  time  of  judgment  he  had 
referred  to  in  1:17. 

3.  Fidelity,  5  :  1-4. 

In  this  instance  "elders,"  in  the  sense 
of   pastors    are    particularly    addressed, 


when    once    more    the    heavenly    glory 
is    brought    forward    as    a    motive    for 
their  conduct. 
4.  Service,  vv.  5-11. 

"Elder"  in  this  instance  has  reference, 
not  to  office,  but  age.  The  younger 
members  of  the  flock,  and  indeed  all 
of  them,  are  to  gird  themselves  with 
humility  "to  serve  one  another"  (R. 
v.).  Fear  should  move  them  to  do 
this,  "for  God  resisteth  the  proud." 
The  hope  of  reward  should  move  them, 
for  He  "giveth  grace  to  the  humble," 
hence  the  exhortation  of  verse  6.  It 
costs  something  to  humble  one's  self. 
It  makes  us  anxious  about  our  posses- 
sions or  our  position  in  life,  but  let 
us  cast  that  anxiety  upon  God,  for  it 
is  His  business  to  care  for  us  (7). 
"It  matters  to  Him  about  you,"  is  a 
literal  and  beautiful  rendering  of  that 
verse.  But  there  is  another  reason  for 
humbling  ourselves  in  service — the  ac- 
tivity of  the  evil  one  (8,  9).  It  is  he 
who  would  restrain  us  from  doing  it. 
Be  watching  out  for  him  at  such  a 
time,  resist  him  in  the  comfort  of 
knowing  that  you  are  not  alone  in  such 
experiences.  Moreover,  the  conflict  will 
not  be  for  long,  and  glory  follows  (10). 

Questions. 

1.  Name  the  four  "inward"  obliga- 
tions of  The  Living  Hope. 

2.  Define    "spiritual"    hospitality. 

3.  How  is  Peter  sometimes  desig- 
nated,  and  why? 

4.  What  motives  should  move  us  to 
serve  one  another? 

5.  Give  a  literal  translation  of  5:7. 


SECOND  EPISTLE  OF  PETEE 


PALLING  FROM  GRACE— A 
WARNING 

Chapter  1 

Second  Peter  is  the  first  of  the  New 
Testament  books  as  to  the  canonicity 
of  which  there  is  any  doubt.  It  was 
not  mentioned  by  the  earliest  Christian 
writers,  but  this  may  be  accounted  for 
by  the  lateness  of  its  appearance,  and 
the  fact  that  it  was  not  addressed  to 
any  local  church  with  an  interest  in 
and  facility  for  making  its  existence 
known. 

On  the  other  hand  there  are  points 
of  genuineness,  such  as  similar  ex- 
pressions to  those  in  first  Peter,  similar 
views    of   prophecy,    the   writer's   testi- 


mony to  his  presence  at  the  transfigura- 
tion, etc.,  all  of  which  substantiate  the 
Petrine  authorship.  We  cannot  con- 
sider the  subject  at  any  length— -enough 
to  know  that  the  book  has  been  regarded 
as  canonical  by  the  whole  church,  with 
isolated  exceptions,  for  sixteen  or  sev- 
enteen  centuries   at   least. 

Its  Object. 

Before  analyzing  the  epistle  let  us 
consider  its  object  which  was  to  warn 
and  to  exhort  (3:17,  18).  And  this 
warning  was  against  falling  from  grace, 
while  the  exhortation  was  in  the  direc- 
tion of  growing  in  grace.  A  working 
outline  will  be  found  in  considering: 

I.  The  enforcement  of  this  warning 
and  exhortation  (1:2-11). 


Chs.  2-3 


II  PETER 


427 


2.  The  ground  of  it  (i  :  12-21). 

3.  The  occasion  of  it  (2-3). 

I.  As  to  the  enforcement  notice  three 
points : 

(a)  The  source  of  growth,  2-4.  This 
source  is  God  Himself.  Grace  and 
peace  are  multiplied  in  us  through  the 
knowledge  of  Him  (v.  2),  but  that  is 
not  all.  His  divine  power  grants  unto 
us  how  many  other  things  that  pertain 
to  the  same  end  (v.  2)  ?  And  through 
what  channel  do  they  come  (same 
verse)  ?  By  this  knowledge  of  God  we 
become  possessed  of  certain  things, 
what  are  they  (4)  ?  And  through  the 
possession  of  these  promises  of  what 
do  we  come  to  partake?  But  what 
antecedently  has  become  true  of  us? 
How  does  "the  corruption  that  is  in 
the  world"  control  men  so  that  they 
can  not  partake  of  the  divine  nature 
(same  verse)  ? 

(b)  The  lines  of  growth,  5-7.  If  we 
are  to  be  preserved  from  falling  from 
grace  in  what  general  directions  should 
we  be  careful  to  grow  in  grace?     We 

t  have  obtained  faith  from  God,  in  other 
words,  and  by  this  we  have  been  de- 
clared righteous  in  a  judicial  sense, 
but  what  now,  are  we  to  add  to  this 
faith,  or  "supply  in  it,"  to  quote  the 
Revised  Version,  in  order  to  perfect 
assurance  ?  The  list  of  the  virtues  fol- 
lows, of  which  one  or  two  require  a 
word  of  explanation.  "Virtue,"  for  ex- 
ample, is  not  chastity,  but  "Courage," 
perhaps  moral  courage  to  confess  our 
faith  before  men.  And  "temperance" 
is  not  moderation  in  the  use  of  intoxi- 
cated drinks  merely,  but  in  every  line 
of  conduct,  self-restraint,  in  other 
words.  Moreover,  the  word  "charity" 
is  to  be  intrepreted  by  "love"  as  in  i 
Corinthians  13. 

(c)  The  need  of  growth,  8-1 1.  The 
necessity  for  "diligence"  in  these  mat- 
ters is  seen  in  what  follows.  It  is  the 
presence  of  these  things  in  our  lives 
that  makes  us  fruitful  in  Christ,  and 
bears  testimony  to  the  power  of  His 
cleansing  blood  (8,  9).  Moreover,  they 
produce  the  strength  of  assurance  of 
our  salvation  (10),  and  secure  that  that 
salvation  shall  be  a  triumphant  and 
glorious  one   (11). 

Ground  of  the  Warning. 

Passing  from  the  apostle's  enforce- 
ment of  his  warning  and  exhortation  to 
the  ground  of  it,  12-21,  we  find  it  built 
upon  the  truth  of  the  Gospel.  And 
this  is  set  before  us  along  two  lines 
of  evidence : 

(a)  The  testimony  of  Peter  himself 
12-18.  In  introducing  this  he  speaks 
of  his  object  (to  stir  them  up),  his 
motive   (his  approaching  decease),  and 


his  purpose  (to  prepare  a  record  of 
these  things,  which,  by  the  way,  is  sup- 
posed to  be  contained  in  the  Gospel 
of  Mark).  But  now,  what  is  his  testi- 
mony? That  is,  to  what  particular  fact 
of  Gospel  history  does  he  bear  witness 
(16)  ?  What  kind  of  witness  is  it  (same 
verse)?  What  did  he  see  and  hear? 
Do  you  remember  who  were  with  him? 
How  does_  he  interpret  the  transfigura- 
tion, that  is,  of  what  greater  event  does 
he  speak  of  it  as  a  foregleam? 

(b)  The  testimony  of  the  Old  Testa- 
ment prophets,  19-21.  Verse  19  should 
read :  "Wherefore  we  have  the  word 
of  prophecy  made  more  sure."  It  does 
not  mean  that  the  Old  Testament 
prophets  are  more  sure  than  the  New, 
but  that  such  words  as  his  strengthen 
the  prediction  spoken  before.  How, 
then,  should  we  regard  the  Old  Testa- 
ment prophecies  (19)?  What  does  he 
say  of  their  origin  (for  so  should  "in- 
terpretation" be  understood  in  verse 
20)  ?  And  when  he  says  those  prophe- 
cies were  not  of  any  "private"  origi- 
nation, what  does  he  mean,  as  gathered 
from  verse  21  ?  Does  not  this  strongly 
corroborate  Paul  in  2  Timothy  3:  16. 

Questions. 

I.  What  distinguishes  this  epistle  in 
the  canon  ? 

_  2.  What  strong  evidence  is  there  to 
its    canonicity? 

3.  State  its  object  or  purpose. 

4.  Give   its   outline. 

5.  How  many  questions  in  the  text 
of  the  lesson  have  your  answered  sat- 
isfactorily ? 

OCCASION  OF  THE  WAENING 

Chapters  2-3 

_  We  now  consider  the  last  divi- 
sion which  treats  of  the  occasion  for 
this  warning  and  exhortation,  chapters 
2  and  3.  In  brief,  this  occasion  was 
the  incoming  of  false  teachers  in  the 
church,  2:1,  whose  success  is  predicted 
in  verse  2  ;  whose  punishment  is  cer- 
tain and  dreadful,  3-9 ;  and  whose 
description    follows    in    verses    10-22. 

We_  shall  not  enter  upon  this  descrip- 
tion in  detail,  and,  indeed,  it  presents 
many  difficulties  of  interpretation.  The 
presence^  of  such  teachers,  in  the  visible 
church,  is  almost  inconceivable,  but  we 
should  recall  what  Christ  said  about 
wolves  in  sheeps'  clothing.  Their  lead- 
ing characteristics  are  carnality  (10), 
presumption  (10-12),  revelling  (13),  and 
covetousness  (14-16),  but  it  is  clear 
that  the  first-named  played  the  largest 
part  in  the  power  exercised  over  their 
followers,     just   what   the   features   of 


428 


II  PETER-I  JOHN       II  Pet.  3-1  Jno.  2 


this  uncleanness  were  may  come  before 
us  when  we  reach  Jude,  whose  epistle 
contains  the  same  picture  of  false  teach- 
ers in  about  the  same  words. 

Character  of  the  False 
Teaching. 

No  portion  of  this  epistle  is  more  im- 
portant than  the  last  on  which  we  now 
enter,  and  which,  in  connection  with 
the  description  of  the  teachers  de- 
scribes their  teaching.  The  latter 
focuses  upon  the  second  coming  of 
Christ,   chapter  3. 

In  the  first  place  notice  the  second 
verse  concerning  the  authority  of  the 
New  Testament  as  compared  with  the 
Old,  and  how  the  apostle  places  his 
writings  on  a  par  with  the  prophets. 

What  period  is  being  referred  to  (3)  ? 
Remember  that  "the  last  days"  means 
the  last  days  of  the  present  age,  not 
the  end  of  the  world.  What  is  the 
subject  of  the  scoffing  marking  the 
period  spoken  of  (4)  ?  Of  what  fact 
do  the  scoffers  seem  to  be  in  practical 
ignorance  (s,  6)  ?  How  will  the  next 
cosmic  catastrophe  differ  from  the  last 
(7) ?  The  reference  in  verse  7  is  to 
the  end  of  the  world,  but  this  will  not 
be  reached  till  a  thousand  years  after 
the  coming  of  the  Lord.  How  does 
this  fact  seem  to  be  alluded  to  in  verse 


8?  For  what  reason  is  the  coming  of 
the  Lord  delayed  (9)  ?  To  what  period 
does  verse  10  refer?  We  have  seen 
(2  Thessalonians),  the  distinction  be- 
tween the  coming  of  Christ  for  His 
church,  and  the  introduction  of  "The 
Day  of  the  Lord''  which  follows.  This 
"day"  begins  and  ends  with  judgment 
as  Revelation  reveals,  although  between 
the  two  series  of  judgments  the  millen- 
nium intervenes.  We  have  been  taught 
that  the  prophets  see  events  in  space 
rather  than  in  time,  often  overlooking 
intervening  occurrences  between  the  ob- 
jective points.  In  this  way  the  church 
period  is  not  alluded  to  in  the  Old 
Testament,  while  in  the  present  in- 
stance Peter  says  nothing  about  the 
millennium.  What  application  does  he 
make  of  these  words  (11-12)?  What 
hope  is  set  before  the  believer  (13)? 
With  what  warning  and  exhortation 
does  he  close  (17,  18)? 

Questions. 

1.  What    was    the    occasion    for    the 
warning? 

2.  Name  some  characteristics  of  the 
false  teachers. 

3.  What  is  meant  by  "the  last  days"? 

4.  When  does  "the  Day  of  the  Lord" 
begin  and  end  ? 

5.  How  do  the  prophets  see  events? 


FIEST  EPISTLE  OF  JOHN 


GOD  IS  LIGHT 
Chaptees  1-2 :  28 

First  John  is  addressed  to  no  particu- 
lar church  or  individual,  but  it  is 
thought  that  the  apostle  had  in  mind 
a  cycle  of  churches  like  the  seven  of 
Asia  (see  Revelation  i).  It  is  likely 
that  the  Christians  to  whom  he  wrote 
were  of  Gentile  rather  than  Jewish 
origin,  as  judged  by  the  few  references 
to  the  Old  Testament,  and  by  such  allu- 
sions as  that  in  chapter  5:21. 

The  epistle  was  written  later  than 
the  Gospel  by  the  same  author,  as  gath- 
ered from  the  circumstances  that  an 
acquaintance  with  its  facts  is  pre- 
supposed, and  also  because  the  words 
of  Christ  are  cited  if  known. 

The  occasion  of  its  writing  seems  to 
have  been  the  presence  of  false  teach- 
ers, as  we  judge  from  passages,  of 
which  2:  18-26  and  4:  1-6  are  examples. 
And,  indeed,  we  learn  from  the  writers 
of  church  history  that  at  a  very  early 
period    there    were    three    classes    of 


heretics  as  they  were  called,  (i)  The 
Ebionites,  who  denied  the  Deity  of 
Christ ;  (2)  the  Docetists,  who  denied 
His  humanity;  (3)  the  Cerinthians, 
who  denied  the  union  of  the  two  na- 
tures, human  and  divine,  prior  to  His 
baptism. 

The  Theme  is  stated  to  be  "Fellow- 
ship with  God"  in  chapter  1:3,  4,  and 
the  idea  is  presented  to  us  not  in  a 
progression  of  thought,  but  after  the 
manner  of  the  law  of  recurrence, 
which  we  have  come  to  recognize  in 
other  instances.  Perhaps  it  might  be 
said  rather,  that  the  apostle  gives  us 
three  distinct  cycles  of  thought,  which 
form  in  their  combination  a  beautiful 
picttire  of  truth,  and  a  cumulative  appli- 
cation of  the  main  line  of  instruction. 
For  example,  God  is  light  (i  :  5),  hence 
fellowship  with  God  depends  on  our 
walking  in  the  light.  Again,  God  is 
righteous  (2  :  29),  hence  fellowship  with 
God  depends  on  our  doing  righteous- 
ness. And  finally,  God  is  love,  (4 :  7, 
8)  hence  fellowship  with  God  depends 
on  our  possessing  and  manifesting  love. 


1:1-4:6 


I  JOHN 


429 


I.   Introduction  (1:1-4). 

In  the  introduction  three  thoughts 
are  set  before  us  concerning  the  apos- 
tleship  of  Christ,  which  may  be  thus 
expressed  : 

The  proofs  of  the  apostleship,  viz : 
to  have  seen  and  heard  Christ,  verse  i. 

The  character  of  the  apostleship, 
viz :    the  declaration  of  Christ,  verse  2. 

The  object  of  the  apostleship,  fel- 
lowship  in   Christ,   verses   3,    4. 

What  peculiar  expressions  in  the 
opening  chapter  of  John's  Gospel  are 
recalled  by  the  first  verse?  What  bear- 
ing has  this  upon  the  statement  that 
the  Gospel  was  first  written?  Against 
which  of  the  heresies,  previously  men- 
tioned, do  these  words  seem  directed? 
How  does  the  Revised  Version  trans- 
late verse  2.  especially  the  phrase  "that 
eternal  life"?  Against  which  of  the 
herresies  does  these  words,  as  given  in 
the  Revised  Version,  seem  directed? 

2.    First  Cycle  of  Thought     1:5-2: 
28. 

What  is  the  first  message  that  John 
.declares  to  them  (5)?  If  "God  is 
light,"  how  is  fellowship  to  be  main- 
tained with  Him,  (6,  7)  ?  If  fellow- 
ship is  to  be  maintained  by  walking 
in  the  light,  how  may  we  walk  in  the 
light? 

1.  By  perceiving  and  confessing  sin 
in  the  faith  of  Jesus  Christ  (i  :  8-2  :  2). 

2.  By  keeping  God's  commandments 
(3,  8). 

3.  F^specially  the  commandment  of 
love   to   the  brethren    (9,    11). 

4.  This  keeping  of  God's  command- 
ments is  incompatible  with  the  love  of 
the  world   (15-17). 

5.  It  is  incompatible  with  fellowship 
of  false  teachers  (18-28). 

Notice  how  this  last  corroborates  the 
remarks  concerning  the  nature  of  the 
heresies  in  John's  time.  Notice  the 
peculiar  title  ascribed  to  Christ  in  verse 
20.  How  does  this  verse  and  verse 
zy  harmonize  with  John  15  :  6,  and 
Acts  2:  32,  33?  What  then  is  the  unc- 
tion believers  have  received  from 
Christ? 

Questions. 

1.  To  what  churches  probably  was 
this    epistle   addressed? 

2.  Why  is  its  origin  dated  later  than 
the    fourth    Gospel? 

3.  Name  and  define  the  three  classes 
of  heretics  in  mind. 

4._  State  the  theme  and  the  manner 
of   its    treatment. 

5.  Give  the  main  outline. 

6.  How  may  we   walk   in   the   light? 


GOD  IS  RIGHTEOUS 
Chapters  2 :  29-4 :  6 

The  second  cycle  centers  around  the 
thought  that  "God  is  righteous"  (2-29), 
hence  fellowship  with  God  depends  on 
doing    righteousness. 

Observe  that  in  the  working  out  of 
the  proposition  the  apostle  speaks  of 
three  things : 

1.  The  motive  for  doing  righteous- 
ness, VIZ :  the  hope  we  have  through 
our  sonship  to   God    (3:1-10). 

2.  The  test  of  doing  righteousness, 
viz:    love  to  the  brethren   (3:  11-18). 

3.  The  reward  of  doing  righteous- 
ness, viz:  assurance  of  salvation  (^: 
19-4:6).  ^-^ 

_  Referring  more  at  length  to  the  "mo- 
tive," notice  that  our  sonship  to  God 
includes  likeness  to  Christ  in  His 
manifested  glory  (2).  Notice  that  the 
evidence  of  the  sonship  is  bound  up 
with  expectation  of  His  coming,  and 
the  holiness  of  living  it  begets  (3) 
Verses  3-8  continue  the  thought  "of 
Christ  s  holiness,  and  His  work  on  the 
Cross  to  make  it  possible  in  our  ex- 
perience. Verse  9,  has  presented  diffi- 
cylty  to^^  some.  "Whosoever  is  born 
of  God,"  is  taken  by  many  to  refer 
only  to  the  new  nature  in  the  believer 
which  does  not  sin.  Others  interpret 
the  word  "commit"  in  the  sense  of 
practice  (compare  Galatians  5:21) 
(Revised  Version).  It  is  one  thing  to 
tall  temporarily  into  sin  as  a  conse- 
quence of  sudden  temptation,  and  an- 
other thing  to  practice  it,  i.  e.,  to  live 
in  continual  transgression.  This  no 
regenerated  man  does.  The  teaching 
of  this  verse  should  be  balanced  with 
that  of  1:8.  where  the  apostle  is 
speaking  to  the  same  persons  as  in 
the  present  instance. 

Referring  to  the  "test"  of  doin^ 
righteousness,  it  is  peculiar  that  broth- 
erly love  should  be  insisted  on  again 
as  in  the  case  of  walking  in  the  light. 
But  it  will  be  found  to  have  an  equally 
prominent  place  in  the  third  cycle  of 
thought,  thus  stamping  this  epistle  as 
peculiarly  the  epistle  of  love.  It  speaks 
of  God's  love  toward  us  and  our  love 
toward  Him,  but  either  side  of  that 
truth  with  John  always  runs  into  the 
corresponding  one  of  love  toward  one 
another  in  Christ.  Notice  what  hinders 
the  flow  of  this  love,  verse  12.  Notice 
its  importance  as  demonstrating  our 
spiritual  condition,  verse  14.  Notice 
the  spiritual  application  of  the  sixth 
commandment,  verse  is.  Notice  the 
practical  way  this  love  should  be  demon- 
strated,   verses    16-18. 

Referring  to  the  "reward"  of  right- 


430 


I  JOHN-II  JOHN        I  Jno.  5-II  Jno.  1 


eousness  as  consisting  in  the  assurance 
of  salvation,  notice  the  number  of  times 
and  the  different  relations  in  which 
that  word  "know"  is  employed.  This 
is  the  "assurance"  epistle  all  the  way 
through  as  well  as  the  epistle  of  love, 
and  it  is  more  than  a  coincidence  that 
these  two  things  go  together.  See  how 
assurance  of  salvation  depends  upon  our 
having  a  good  conscience  and  a  warm 
heart  in  Christ  (19-21).  See  how  this 
assurance  carries  with  it  a  correspond- 
ing assurance  in  prayer  (22-24).  See, 
again,  that  this  is  the  evidence  of  the 
abiding  life  in  Christ  (24),  and  that 
just  in  the  measure  in  which  we  are 
pleasing  our  Heavenly  Father  as  Jesus 
did,  will  we  receive  the  witness  of  the 
Holy  Spirit  to  that  fact  as  He  did. 
Finally  the  Christian  who  thus  lives 
obediently  has  his  assurance  increased 
in  the  testimony  to  his  overcoming  of 
temptation.  He  will  not  be  carried 
away  by  false  doctrines  or  deceived  by 
any  anti-Christ  (4:  1-6). 
Questions. 

1.  How  is  the  thought  of  this  lesson 
worked  out? 

2.  How   would   you  interpret  3:9?^ 

3.  What  peculiar  stamp  is  on  this 
epistle  ? 

4.  What  name  might  be  given  it  from 
another  point  of  view? 

5.  What  lessons  are  here  taught 
about  assurance? 

GOD  IS  LOVE 

Chapters  4:  7-5:  21 

What  is  the  third  characteristic  of 
God  which  John  reveals  (7,  8)  ?  If, 
then,    God   is   love.    How   is   fellowship 


to  be  maintained  with  Him  (same 
verses)  ?  In  the  working  out  of  the 
thought  that  fellowship  with  God  is 
maintained  by  experiencing  and  exer- 
cising love,  notice  (i),  how  His  love 
was  particularly  manifested  toward  us 
(9,  10),  and  (2),  how  our  love  toward 
Him  should  be  manifested  (11,  12), 
Third,  notice  how  such  love  implies  fel- 
lowship (13-16).  FourtTi,  notice  how  it 
effects  our  spiritual  life,  begetting  as- 
surance, (17-18).  Fifth,  notice  how  its 
absence  destroys  fellowship  (19-21). 
Sixth,  notice  how  the  experience  and 
exercise  of  love  is  only  another  aspect 
of  walking  in  the  light  and  doing 
righteousness  (5  :  1-4).  Seventh,  notice 
that  the  basis  and  source  of  this  love, 
is  faith  in  Christ  (5-12).  In  conclusion, 
notice  how  many  things  we  may  thus 
know.     Verses,    13,    15,    18,    19,   20. 

A  simpler  outline  of  this  last  division 
which  some  might  prefer  is:  (a)  the 
reason  for  love,  God's  love  toward  us 
(4:9-11);  (b)  the  source  of  love, 
God's  dwelling  in  us  (4:12-16);  (c) 
the  rest  or  confidence  of  love,  boldness 
in  the  day  of  judgment  (4:17-19); 
id)  the  fruit  of  love,  loving  the 
brethren    (4:20-5:12). 

The  conclusion  of  the  epistle  verses 
13-21,  is  easily  to  be  interpreted  in  the 
light  of  what  has  preceded  it. 

Questions. 

1.  Can  you  name  the  seven  divisions 
of  the  first  treatment  of  this  lesson? 

2.  Can  you  name  the  four  divisions 
of  the  second  treatment? 

3.  Have  you  considered  all  the  things 
which   the  Christian  may  know? 

4.  Do  you  appreciate  why  John  is 
called    the    apostle    of  love? 


SECOND  EPISTLE  OF  JOHN 


The  second  epistle  of  John  is  ad- 
dressed to  whom?  The  word  "lady" 
in  the  Greek  is  Kyria,  which  may  be 
translated  as  a  proper  name,  and  per- 
haps in  this  case  it  should  be  so  under- 
stood. Kyria  was  a  common  name 
among  the  Greeks  and  refers  here,  it 
may  be,  to  some  notable  saint  in  the 
neighborhood  of  Ephesus,  to  which 
John  ministered  in  his  old  age.  The 
letter  is  brief,  for  the  writer  is  soon 
to  make  a  visit  to  this  sister  in  Christ 
and  to  speak  with  her  face  to  face 
(12). 

I.  The  Salutation,  verses  1-4,  is  in- 
teresting for  three  or  four  things : 

(a)   The  deep  humility  of  the  writer. 


(b)  The  tender  regard  for  the  sister 
to  whom  he  writes. 

(c)  The  solicitude  for  the  honor  of 
Jesus  Christ. 

(d)  The  insight  into  the  spiritual 
condition    of   this    sister's    household. 

2.  The  burden  message  of  the  letter 
follows,  5-1 1.  This  burden  is  the  old 
one  of  John — love.  But  love  in  the 
New  Testament  means  not  a  passion, 
not  an  emotion,  a  life.  An  abiding 
principle  influencing  for  righteousness, 
this  is  Christian  love.  Is  not  that  what 
John  says  here  (6)  ?  And  see  how 
the  idea  is  emphasized  in  verse  7.  Not 
to  love  is  not  to  hold  to  the  truth  in 
doctrine    and    to    practice    it    in    life. 


II  JOHN-III  JOHN 


431 


False  teachers  do  not  lo\e.  They  may 
be  amiable  in  their  social  relations, 
but  they  have  not  this  Gospel  love.  They 
are  deceivers,  and  love  and  deceit  do 
not  go  together.  And  mark  the  central 
fact  of  that  truth  which  constitutes 
love — the  confession  that  Jesus  Christ 
is  come  in  the  flesh.  This  strikes  at 
the  Jew's  denial  of  Jesus,  certainly,  but 
also  how  can  Christian  Science,  which 
denies  the  material  body  confess  this? 
Changing  the  language  again  to  conform 
to  the  Revised  Version,  we  see  that  they 
are  the  deceivers  and  the  anti-Christ 
in  spirit  who  fail  to  confess  that  He 
"cometh  in  the  flesh."  It  is  Christ's 
second  coming  John  has  in  mind  as 
truly   as   His   first    coming. 

In  the  light  of  the  above  consider 
the  warning  in  verse  8.  There  is  dan- 
ger of  believers  losing  something  which 
belongs  to  them.  That  something  is  "a 
full  reward."  Compare  Luke  19:15- 
27;  I  Corinthians  3  :  11-15  ;  2  Peter  i  : 
21  ;  I  Corinthians  3:11-15;  2  Peter  i  : 
them?  See  Matthew  16:27;  Revelation 
22:12.  Does  not  the  comparison  of 
these  passages  bear  out  verse  7  as 
rendered  by  the   Revised   Version  ? 

What  is  it  to  transgress  as  given  in 
verse  9  ?  By  the  "doctrine  of  Christ" 
is  not  meant  merely  the  things  He 
taught  while  in  the  flesh,  but  the  whole 
doctrine  concerning  Him,  i.  e.  ,  the 
whole  of  the  Old  and  New  Testaments. 
To  deny  the  truth  concerning  Christ  is 
to  deny  His  first  and  His  second  com- 
ing, and  He  who  denies  this  "hath  not 
God."  He  may  speak  much  of  the 
"Father,"  but  he  only  has  the  Father 
who  has  the  Son.  To  have  the  One 
you  must  have   the  Other,   (9). 


Observe  how  strenuous  we  should 
be  in  maintaining  this  doctrine  (v.  10). 
The  command  "receive  him  not  into 
your  house,"  is  relative.  It  means  not 
that  we  are  to  deny  him  meat  and 
shelter  altogether,  if  he  be  in  need  of 
them,  but  that  we  are  not  to  fellow- 
ship him  as  a  brother.  Even  our  per- 
sonal enemies  we  are  to  bless  and 
pray  for,  if  they  hunger  we  are  to 
feed  them  and  if  they  thirst  give  them 
drink.  But  those  who  are  the  enemies 
of  God  by  being  enemies  of  His  truth, 
we  are  to  have  nothing  to  do  with  in 
the  capacity  of  fellow-Christians.  We 
must  not  aid  them  in  their  plans  or 
bid  them  God  speed.  How  would  such 
a  course  on  our  part  involve  us  (ii)? 

The  apostle  closes  with  that  allusion 
to  his  visit  already  referred  to,  and  a 
greeting  from  Kyria's  elect  sister.  Did 
this  mean  her  sister  in  the  flesh  or 
only  in  the  faith?  And  in  this  last 
case  was  it  the  apostle's  wife? 

Questions. 

1.  How  may  we  translate  "lady"  and 
to  whom  may  it  refer? 

2.  Can  you  discover  in  the  text  the 
four   points   under   the  "Salutation"? 

3.  What  is  the  message  of  this  let- 
ter? 

4.  What  is  Christian  love? 

5.  What  is  its  central  fact? 

6.  Who   are   spiritual   anti-Christs? 

7.  Have  you  examined  the  parallel 
scriptures  on  the  subject  of  "reward"? 

8.  What  is  meant  by  the  "doctrine 
of    Christ"? 

9.  Explain  "receive  him  not  into  your 
house." 


THIKD  EPISTLE  OF  JOHN 


Gaius  is  a  name  frequently  alluded 
to  by  Paul,  but  whether  this  were  the 
same  individual  as  any  of  those  is 
problematical.  In  any  event  he  seems 
to  have  been  a  convert  of  John  (v.  4). 
Another  form  of  the  name  is  Caius  and 
this  was  a  very  common  name  indeed. 

What  distinction  in  spiritual  things 
is  ascribed  to  Gaius  (2)  ?  His  soul  was 
prospering  even  if  his  bodily  health  and 
his  business  were  not,  but  the  apostle 
is  interested  in  other  things  as  well. 
The  Christian  should  be  careful  of  his 
health,  and  it  is  compatible  with  a  deep 
spiritual  life  that  he  should  have  a 
successful  business. 

As  to  the  Christian  character  of 
Oaius,  three  particulars  are  named: 
(i)  He  possessed  the  truth  (3).    (2)  He 


walked  in  the  truth,  1.  e.,  his  life  and 
conduct  measured  up  to  the  light  he 
had  received  from  God,  (3,  4).  (3) 
As  walking  in  the  truth  he  was  "care- 
ful to  maintain  good  works,"  especially 
in  the  distribution  of  his  means  (5,  6). 
It  is  noticeable  that  his  "faithfulness" 
in  this  regard  is  mentioned.  It  was 
not  a  spasmodic  thing  on  his  part,  but 
a  steady  flow  of  grace  through  him. 
His  breadth  of  disposition  is  also  men- 
tioned since  his  giving  was  not  limited 
to  those  he  knew  but  extended  to  those 
he  did  not  know  (5).  Some  recipients 
of  his  bounty  are  referred  to  in  verse 
6,  and  a  journey  mentioned  toward  the 
expense  of  which  he  was  contributing 
(6).  All  this  is  very  realistic,  and  brings 
the    life    of    the    church    in    the    first 


432 


III  JOHN-JUDE 


century  "up  to  date"   as  we  sometimes 
say. 

One  or  two  facts  are  given  concern- 
ing the  recipients  of  Gains'  gifts  equally 
honoring  to  them,  (7).  Look  at  the 
motive  of  their  journey,  "His  Name's 
sake,"  and  at  the  spirit  actuating  them 
"taking  nothing  of  the  Gentiles,"  i.  e., 
the  heathen.  Whatever  the  journey 
was,  they  might  have  been  assisted  in 
it  pecuniarily  by  those  who  were  not 
actuated  by  a  love  for  His  name,  but 
their  conscience  would  not  permit  them 
to  receive  such  aid.  How  valuable 
this  example.  And  what  a  close  rela- 
tionship it  bears  to  the  teaching  of  the 
second  epistle  about  fellowshipping  with 
heretics.  How  should  such  loyal  and 
self-denying  workers  as  these  be  treated 
in   the    church,    and   why    (8)  ? 

The   Worldly   Character   of 
Diotrephes. 

Here  we  have  another  type  of  the 
professing  Christian  in  the  worldly 
character   of  Diotrephes,   9-1 1. 

What  seems  to  have  been  his  beset- 
ting sin  (9)  ?  How  this  experience 
of  John  recalls  that  of  Paul  in  the 
churches  of  Corinth,  Galatia  and  Thes- 
salonica?  In  what  manner  did  John 
intend  to  deal  with  him  (10)?  Does 
this  recall  anything  similar  in  apostolic 
authority  on  Paul's  part?  How  does 
verse  10  reveal  the  worldiness  and  in- 
sincerity of  Diotrephes?  What  an  aw- 
fully overbearing,  autocratic,  unholy 
man  he  must  have  been  !  How  did  he 
get   into   the   church  ? 

What  advice  is  given  Gaius  in  verse 
II?    How  does  this  testify  to  the  rela- 


tion between  faith  and  works  ?  What 
opposite  kind  of  example  is  set  before 
him  in  verse  12?  How  many  kinds  of 
witnesses  testify  to  the  Christian  char- 
acter of  Demetrius?  One  can  not 
help  wondering  if  this  were  the  De- 
metrius of  Acts  19.  Such  trophies  of 
grace  are  by  no  mean  unusual,  Paul 
was  such   an  one. 

Note  the  similarities  in  the  conclit- 
sions  of  this  epistle  and  the  one  pre- 
viously considered  (13,  14),  suggesting 
that  they  may  have  been  penned  at  the 
same  time. 

The  Scofield  Bible  has  an  interest- 
ing note  here,  saying  that  "historically, 
this  letter  marks  the  beginning  of  that 
clerical  assumption  over  the  churches 
in  which  the  primitive  church  order 
disappeared.  It  also  reveals  the  be- 
lievers' resource  in  such  a  day.  John 
addresses  this  letter  not  to  the  church, 
but  to  a  faithful  man  in  the  church 
for  the  comfort  of  those  who  were 
standing  fast  in  the  primitive  simplicity. 
Second  John  conditions  the  personal 
walk  of  a  Christian  in  a  day  of  apos- 
tasy ;  and  Third  John  the  personal  re- 
sponsibility in  such  a  day  of  the  be- 
liever as  a  member  of  the  local  church." 

Questions. 

1.  Analyze  the  Christian  character  of 
Gaius. 

2.  What  two  features  marked  his 
faithfulness? 

3.  Tell  something  of  the  character 
of  the  two   other  men   named. 

4.  What  epoch  does  this  epistle  mark? 

5.  Distinguish  between  second  and 
third  John. 


EPISTLE  OF  JUDE 


The  writer  of  Jude,  evidently  not 
an  apostle,  calls  himself  a  "servant 
of  Jesus  Christ  and  brother  of  James." 
Which  James?  There  were  two  whose 
brother  he  might  have  been,  the  son 
of  Alpheus  and  the  brother  of  our 
Lord,  and  the  general  opinion  is  in 
favor  of  the  last-named. 

1.  The  first  division  is  the  saluta- 
tion, I,  2.  Notice  the  Revised  Ver- 
sion :  "them  that  are  called,  beloved 
in  God  the  Father,  and  kept  for  Jesus 
Christ."  _  Why  kept  for  Him?  How 
much  this  suggests  as  to  His  coming 
glory  and  the  part  believers  will  take 
in  it? 

2.  The  object  follows,  3,  4.  What 
is  that  object  as  stated  in  verse  3? 
Notice  that  according  to  the  Revised 
Version    the     faith    delivered     to     the 


saints  was  delivered  "once  for  all." 
"Faith"  here  is  to  be  taken  in  the  sense 
of  that  body  of  Christian  doctrine  which 
forms  the  substance  of  the  truth  con- 
cerning "our  common  salvation."  It 
is  used  synonymously  with  "Gospel." 
This  was  delivered  to  the  body  of  the 
church,  at  the  beginning  of  its  history 
as  a  complete  revelation  in  itself  (Reve- 
lation 2.2  :  18,  19).  It  is  a  sacred  de- 
posit to  be  preserved  in  its  integrity, 
defended  and  earnestly  contended  for. 
The  necessity  for  this  defense  is  seen 
in  verse  4.  "Foreshadowed"  in  that 
verse  should  be  "forewritten,"  i.  e., 
the  false  teachers  referred  to  had  been 
predicted  as  coming  in  among  the  flock. 
Our  Lord  had  spoken  of  them,  and  so 
had  all  His  apostles.  The  nature  and 
outcome  of  their  teaching  as  suggested 


JUDE 


433 


by   "lasciviousness"    is    particularly    no- 
ticeable. 

False  Teachers. 

3.  The  third  division  deals  with  the 
false  teachers,  and  we  have  first,  a  reve- 
lation of  their  punishment  (5-7).  From 
this  their  position  as  professed  disciples 
would  not  save  them  any  more  than 
it  saved  the  Israelites  brought  out  of 
Egypt,  when  they  afterward  sinned 
against  light  (5)  ;  or  the  angels  re- 
ferred to  in  Peter's  epistles  and  Gen- 
esis (6)  ;  or  Sodom  and  Gomorrah 
(7).  Do  not  fail  to  observe  the  class 
of  sins  prominent  in  these  instances, 
especially  the  two  last-named,  and  their 
relationship  to  "lasciviousness"  already 
spoken  of.  While  the  erroneous  teach- 
ings were  intellectual,  yet  their  power 
was  augmented  by  carnality  of  the 
grossest    kind. 

4.  The  description  of  the  teachers 
follows,  (8-13).  Observe  in  verse  8 
that  they  not  only  defile  the  flesh  but 
speak  evil  of  dignitaries,  by  which  may 
be  meant  both  civil  and  ecclesiastical 
superiors.  And  there  is  a  strange  il- 
lustration in  verse  9,  that  throws  light 
on  the  burial  of  Moses  recorded  in 
Deuteronomy.  Why  that  mystery?  Why 
should  God  have  buried  Moses,  and 
kept  the  place  a  secret  ?  Why  should 
Satan  have  desired  possession  of  that 
body?  Did  his  fore-knowledge  of  what 
should  take  place  on  the  Mount  of  Trans- 
figuration (Mt.  17)  have  aught  to  do 
with  it?  And  further,  shall  we  say  with 
some,  that  Moses  in  the  flesh  is  to  be 
one  of  the  two  witnesses  named  in  Reve- 
lation II,  and  did  Satan  seek  thus  to 
frustrate  God's  purposes  concerning  the 
last  days?  And  then  the  contention  of 
Michael,  how  that  brings  to  mind  the 
teaching  in  Daniel  concerning  him  as 
the  prince  that  stands  for  Israel !  What 
a  bearing  all  this  has  on  the  teachings 
of  the  New  Testament  about  the  do- 
minions, and  principalities  and  powers 
of  the  air  (see  Ephesians  6). 

Further  analysis  of  these  teachers 
is  afforded  in  verse  11.  With  what 
three  Old  Testament  individuals,  each 
conspicuous  for  his  self-willed  and  re- 
bellious spirit,  are  they  compared  ? 
How  strange  that  such  could  have  any 
standing  in  the  Christian  church  were 
it  not  that  we  discover  their  succes- 
sors at  the  present  day.  Read  verse 
12  in  the  Revised  Version.  "Spots  in 
your  feasts  of  charity,"  should  be  "hid- 
den rocks  in  your  love-feasts."  These 
"love-feasts"  were  the  Christian  gather- 
ings on  the  first  day  of  the  week  for 
the  "breaking  of  bread,"  and  the  pres- 
ence of  such  would-be  leaders  in  those 
assemblies  suggested  the  perils  of  hid- 


den rocks  to  mariners.  What  care 
were  required  to  avoid  disastrous  con- 
tact with  them.  "Feeding  themselves 
without  fear,"  should  be,  "Shepherds 
that  without  fear  feed  themselves."  It 
is  characteristic  of  the  heretical  teacher 
that  he  is  thinking  of  himself  rather 
than   the  flock. 

Six  terse  descriptions  of  these  teach- 
ers may  be  given  as  follows  :  Vision- 
ary, 8,  9;  Ignorant,  10,  11;  Deceptive, 
12,  13;  Ungodly,  14,  15;  Selfish,  16- 
18  ;    Schismatic,   19. 

5.  The  description  of  the  teachers  is 
followed  by  a  reference  to  the  fore- 
knowledge of  them  (14-16).  Here  is 
a  quotation  from  Enoch  in  verse  14, 
on  which  we  say  a  word.  There  is 
an  apocryphal  book  in  which  it  is 
found,  but  it  is  thought  to  have  been  of 
a  later  date  than  Jude,  and  that  its 
author  probably  quoted  from  our 
epistle.  How  interesting  to  learn 
that  Enoch,  before  the  deluge,  had 
his  mind  carried  out  in  the  Spirit 
to  the  Second  Coming  of  Christ !  And 
how  perfectly  his  words  agree  with  the 
later  prophets,  concerning  that  event ! 

The  True  Church  in  Contrast. 

6.  The  reference  to  the  false  teach- 
ers gives  way  to  a  description  of  the 
true  church  in  sharp  contrast  with  the 
false  (17-25). 

It  begins  with  a  caution  (17-19).  To 
which  of  the  apostles  is  he  here  re- 
ferring, do  you  think?  How  does  he 
describe  these  ungodly  persons  who 
have  found  their  way  into  the  visible 
Church?  That  word  "sensual"  is  in 
the  margin  of  the  Revised  Version, 
"natural"  or  "animal."  It  is  a  case 
of  unregenerated  Christians  with  whom 
the  Church   is  still  plentifully  supplied. 

The  caution  is  followed  by  an  ex- 
hortation (20,  21).  "Build,"  "pray," 
"keep,"  "look,"  are  the  four  corner 
posts  defining  the  possessions  of  the 
Christian  life.  What  is  peculiar  about 
the  exhortation  to  pray?  In  Romans  8 
we  have  revealed  that  the  Holy  Spirit 
prays  in  us,  but  here  we  are  to  pray 
in  Him.  Are  these  contradictory  teach- 
ings? Is  it  not  true  that  the  Holy 
Spirit  is  our  life,  and  also  our  spiritual 
atmosphere?  In  what  are  we  to  keep 
ourselves  according  to  this  exhortation? 
Does  this  mean  God's  love  to  us  or  our 
love  to  Him?  How  better  can  we  keep 
ourselves  in  His  love  to  us,  and  the  con- 
sciousness of  our  love  to  Him  than  by 
building  ourselves  up  on  our  most  holy 
faith,  and  praying  in  the  Holy  Spirit? 
What  do  you  suppose  is  meant  by  "look- 
ing for  the  mercy  of  our  Lord  Jesus 
Christ  unto  eternal  life"?  In  the  light 
of  the  previous  teaching  about  the  ap- 


434 


JUDE  REVELATION 


Jude-Rev.  1 


pearing  of  His  glory,  may  it  not  refer 
to  that? 

The  exhortation  is  followed  by  in- 
struction concerning  soul-winning  (22, 
23).  The  Greek  text,  especially  in 
verse  23,  is  obscure,  but  the  teaching 
calls  for  compassion  on  our  part,  and 
an  effort  to  save  the  sinner  while  hat- 
ing the   sin. 

7.  The  benediction  and  ascription  fol- 
low. What  two  things  is  God  able  to 
do  for  believers  in  His  Son?  No  won- 
der that  we  should  ascribe  unto  Him 
through  Jesus  Christ  "glory  and  maj- 
esty, dominion  and  power  throughout 
all  ages." 

Supplemental. 

Jude  is  particularly  a  Scripture  for 
these  times,  and  has  been  called  "a  pic- 
ture of  the  last  days,"  and  "a  preface 
to  Revelation,"  as  it  shows  the  drift  of 
the  apostasy  which  makes  the  awful 
judgment  of  the  book  to  be  necessary. 

R.  V.  Miller  points  out  how  it 
refers  to  all  the  more  important  articles 
of  the  Christian  faith,  (a).  The  Trin- 
ity, inasmuch  as  we  have  God  the  Fa- 
ther, (v.  i),  Jesus  Christ  the  Son,  in 
several  verses,  and  the  Holy  Spirit  (v. 
20)  ;    (b),  the  Deity  of  Christ,  Who  in 


half  a  dozen  verses  is  called  LORD ; 
(c),  the  historicity  of  the  Old  Testa- 
ment, whose  miraculous  events  are  used 
to  illustrate  the  teaching  and  give  point 
to  the  warnings  as  though  they  were 
actual  occurrences  (vv.  5-1 1)  ;  (d),  the 
existence  and  power  of  a  personal  Satan 
against  whom  even  the  archangel  him- 
self dare  not  bring  a  railing  accusation 
(v.  9)  ;  (e),  the  existence  of  angels  and 
spirits  (vv.  6,  7)  ;  (f),  the  certainty 
and  fearfulness  of  future  retribution 
(vv.  6,  7,  13  ; ;  (g),  the  Second  Coming 
of  Christ  (vv.  14,  15). 
Questions. 

1.  How  is  the  author  of  this  epistle 
distinguished  from  some  others? 

2.  Name  the  seven  main  divisions  of 
it. 

3.  How    is    "Faith"     (v.    3),    to    be 
understood  ? 

4.  What  different  ideas  are  suggested 
by  the  "mystery"  in  verse  9  ? 

5.  What  was  said  in  the  lesson  about 
verse   14? 

6.  Name  the  four  corner  posts  of  the 
Christlian  life? 

7.  What  makes  this  epistle  particular- 
ly applicable  to,  or  useful  in,  these  days? 

8.  What   se.ven   important  articles   of 
the  Christian  faith  does  it  emphasize? 


THE  BOOK  OF  EEVELATION 


INTEODUCTOEY  OE  "THE  THINGS 
WHICH  THOU  HAST  SEEN" 

Chapter  1 

In  this  book  we  return  to  the  atmos- 
phere of  the  Old  Testament,  at  least 
after  the  third  chapter,  at  which  point 
the  apocalyptic  part  begins  with  a  nar- 
ration of  events  synchronizing  with 
"the  Day  of  the  Lord." 

The  authorship  is  ascribed  to  John, 
who  wrote  the  Gospel  and  three  epistles 
bearing  his  name,  and  who  at  this  time, 
about  95  A.  D.,  had  been  banished  by 
the  Roman  Emperor,  to  the  Isle  of 
Patmos  in  the  Agean  Sea  (i  -.g).  The 
date  is  in  dispute,  some  placing  it  as 
early  as  Nero,  64  or  65,  but  the  pre- 
ponderance of  opinion  is  in  favor  of 
the   later  period   of   Domitian. 

The  opening  chapter  consists  (i),  of 
the  Preface,  verses  1-3,  and  a  few  ques- 
tions will  put  us  in  possession  of 
it.        Whose     revelation    is     it?  Of 

course,  the  reference  here  is  to  Jesus 
Christ  considered  as  the  God-Man. 
Whence  did  He  receive  this  revelation? 
For  whom  was  it  given  to  Him?    And 


for  what  purpose  with  reference  to 
them?  To  which  of  His  servants  was 
it  representatively  sent?  And  through 
what  agency?  What  did  this  servant 
do  with  the  revelation  thus  committed 
to  him  (verse  2)  ?  "Things  which  must 
shortly  come  to  pass"  has  puzzled  some, 
and  given  rise  to  the  opinion  that  the 
predictions  have  been  fulfilled  in  the 
course  of  history  from  that  time.  How- 
ever, while  some  of  them  have  been 
fulfilled  in  the  history  of  the  seven 
churches  of  Asia,  for  example,  the  bulk 
of  them  are  still  future.  "One  day  is 
with  the  Lord  as  a  thousand  years." 

(2)  The  Salutation  follo^ys,  4-8. 
The  seven  churches  in  Asia  were 
probably  those  over  which  John  h.ad 
particular  charge.  But  it  were  a  mis- 
take to  suppose  that  the  readers  were 
limited  to  those  churches.  To  quote 
Alford,  "The  number  seven  itself  can 
hardly  have  been  chosen  except  as  sym- 
bolical of  universality,  acording  to  the 
writer's  practice  throughout  the  book." 

Observe  the  allusion  to  the  Trinity. 
"Him  Which  is,  and  Which  was,  and 
Which  is  to  come,"  identifies  God  the 
Father.    "The  Seven  Spirits  before  His 


Chs.  2-3 


REVELATION 


435 


Throne,"  God  the  Holy  Ghost ;  "Jesus 
Christ  the  faithful  witness,"  God  the 
Son.  Compare  for  the  Seven  Spirits, 
Isaiah  ii  :  2-5. 

(3)  The  salutation  is  followed  by  the 
Preparatory  Vision  John  received,  and 
which  constituted  his  authority  to  write, 
8-16.  This  vision  was  that  of  the  Per- 
son of  the  glorified  Christ.  For  the 
candlesticks,  compare  Rev.  i  :  20  ;  Matt. 
5:14-16;  the  clothing,  Isa.  11:5,  61: 
10  ;  Eph.  6  :  14  ;  Rev.  19:8;  the  white 
head  and  hair,  Dan.  7:9;  Matt.  17:1, 
2;  Acts  22:6-8;  2  Peter  1:16-18; 
Rev.  22 :  5  ;  the  eyes  of  fire,  2  Tim.  i  : 
7,  8;  Heb.  12:29;  the  feet  of  brass, 
Prov.  1:24-28;  Isa.  48:4;  Luke  13: 
25-27  ;  the  voice  of  many  waters,  Dan. 
10:6,  Rev.  14:2,  3;  19:6;  the  seven 
stars,  Dan.  12:3;  Mai.  2 1? ;  Rev.  i: 
20,  12:1;  the  two-edged  sword,  Eph. 
6:17;  Heb.  4:12;  the  keys,  Isa.  22:20- 
22;  Matt.  16:19;  Luke  11:52;  Rev. 
3:7,  20:1;  Matt.  28:18;  John  20:22, 
23  ;  I  Cor.  12  :  4,  8. 

(4)  The  vision  concludes  with  the 
general  command  to  write,  17-20,  in 
the  terms  of  which  (19)  there  is  out- 
lined the  three  major  divisions  of  the 
book.  "The  things  which  thou  hast 
seen,"  refer  to  the  Patmos  vision  just 
considered  ;  "the  things  which  are," 
refer  to  the  things  then  existing,  i.  e., 
the  churches,  and  particularly  the  seven 
churches  of  Asia ;  "the  things  which 
shall  be  hereafter,"  or  literally  "after 
these,"  means,  as  we  think,  after  the 
Church  period  ends.  As  the  first  divi- 
sion covers  chapter  one,  so  the  second 
covers  chapters  two  and  three,  and 
the  third  practically  the  rest  of  the 
book.  The  last  division,  as  suggested 
by  W.  J.  Erdman,  falls  into  a  series  of 
six  sevens  with  five  parenthetical  pass- 
ages making,  with  the  church  division, 
seven  sevens.  The  six  sevens  are:  (a) 
the  seals,  4 :  i — 8  :  i  ;  (b)  the  trumpets, 
8:2 — 9:19;  (c)  the  personages,  12: 
1 — 14:20;  (d)  the  vials,  15:1 — 16: 
21;  (e)  the  dooms,  17:1 — 20:15;  (f) 
the  new  things,  21  :  i — 22:21, 

Questions. 

1.  What  peculiarity  about  the  inter- 
pretation of  this  book  is  stated  in  the 
first  paragraph   of  the  lesson  ? 

2.  What   is  said   about   its  date? 

3.  State  the  four  main  divisions  of 
the   chapter. 

4.  Have  you  examined  its  symbolism 
in  the  light  of  the  parallel  passages 
named  ? 

5.  Name  the  three  major  divisions  of 
^e  book  as  indicated  in  verse  19? 

6.  Name  the  six  sevens  of  the  third 
division. 


THE  SEVEN  CHUECHES,  OR  THE 
THINGS  WHICH  ARE 

Chapters  2-3 

No  agreement  exists  as  to  the  appli- 
cation of  "angel"  in  the  address  to  each 
of  these  churches,  but  as  the  word  means 
"messenger,"  it  may  refer  to  those  sent 
by  the  churches  to  interview  the  apostle 
at  Patmos  (cf.  Phil.  4:  18). 

Of  course,  the  seven  churches  existed 
at  this  time  in  Asia,  and  yet  the  epistles 
have  not  only  a  local  application  to 
them,  but  apply  representatively  to  the 
whole  Church  everywhere  at  that  time. 

Many  also  think  they  have  an  appli- 
cation prophetically  to  "the  spiritual 
history  of  the  Church  at  large  from 
that  day  to  the  end  of  this  age,"  when 
the  true  Church,  which  is  the  body  of 
Christ,  will  be  caught  up  to  meet  Him 
in  the  air.  In  this  respect,  they  bear 
a  close  relation  to  the  seven  parables  of 
Matt.  13  to  which  the  student  will  re- 
fer. The  apostasy  in  Christendom  out- 
lined in  that  chapter  in  Matthew,  began 
in  the  apostolic  days  (2  Thess.  2),  and 
has  been  increasing  ever  since,  and  will 
culminate  in  the  "man  of  sin"  at  the 
end  of  this  age  after  the  true  Church 
has  been  translated.  It  is  the  course  of 
this  apostasy  that  is  thought  to  be  again 
outlined  here  prophetically  in  the  epis- 
tles to  the  seven  churches.  One  reason 
for  this  view  is  that  we  discover  a  grad- 
ual decline  from  the  fervor  of  the  first 
love  of  the  Ephesian  Church,  or  the 
Ephesian  period  of  the  Church,  to  the 
lukewarm,  spewed-out-of-the-mouth  con- 
dition of  Laodicea. 

Seven  Periods  in  the  Church. 

The  seven  periods  in  the  history  of 
the  Church  as  outlined  in  these  epistles 
have  been  interpreted  thus  :  The  epistle 
to  the  church  at  Ephesus  represents  the 
spiritual  condition  of  the  first  period  of 
the  Church  universal  from  the  ascen- 
sion of  Christ  to  the  close  of  the  first 
century,  the  apostolic  era.  The  epistle 
to  Smyrna  represents  the  second  period, 
or  the  martyr  Church,  from  the  death 
of  John  to  the  rise  of  Constantine,  100- 
311  A.  D.  The  third,  Pergamos,  from 
the  state  Church  under  Constantine  to 
the  rise  of  the  papacy  (Pope  Gregory 
I).  311-590.  The  fourth,  Thyatira,  from 
the  rise  of  the  papacy  to  the  reforma- 
tion, 590-1517.  The  fifth,  Sardis,  the 
Protestant  Churches  from  the  reforma- 
tion to  the  rise  of  Methodism,  15 17-1755. 
The  sixth,  Philadelphia,  the  Missionary 
period,  1755,  to  somewhere  near  the 
present  time.  The  seventh,  Laodicea, 
from  the  present  time  to  the  Second 
Coming  of  Christ. 
"Nicolaitanes"     (2:6-15),    has    Deer 


436 


REVELATION 


4:1-8:1 


taken  to  mean  an  early  heretical  sect 
by  that  name,  but  the  application  is 
doubtful.  The  word  comes  from 
nikao,  "to  conquer,"  and  laos,  "the 
people"  or  "the  laity,"  and  may  refer 
to  the  earliest  notion  of  a  priestly  order 
of  the  "clergy,"  separating  the  equal 
priesthood  of  all  believers  into  a  few 
who  were  "priests,"  and  the  great  rna- 
jority  who  were  not.  In  the  earlier 
period  represented  by  the  epistle  to 
Ephesus  it  was  only  "the  deeds  of  the 
Nicolaitanes"  which  were  referred  to, 
but  in  the  later  period  represented  by 
Pergamos,  the  "deeds"  had  developed 
into  a  "doctrine."  "The  doctrine  of 
Balaam"  (2:14;  2  Pet.  2:5;  Jude  11), 
was  his  "teaching  Balak  to  corrupt  the 
people  who  could  not  be  cursed"  (Num. 
20  :s,  23:8,  31:15,  16),  by  tempting 
them  to  defile  themselves  by  marrying 
the  heathen,  and  represents  the  union 
of  the  Church  with  the  world  which  is 
spiritual  adultery.  "Satan's  seat"  is  in 
the  world  (2:  13,  cf.  with  John  12:31, 
14:30,  16:  11).  "That  woman  Jezebel" 
(2  :  20)  brought  idolatry  into  Israel,  and 
suggests  Romanism  with  its  pagan  cere- 
monies. "Sardis"  stands  for  the  Ref- 
ormation period  or  Protestantism  which 
grew  out  of  it,  in  the  sense  that  it  is  so 
largely  profession  without  life.  "Phila- 
delphia" is  the  true  church  within  the 
professing  church,  whose  history  over- 
laps that  of  Laodicea,  or  rather  runs 
parallel  with  it  for  a  while. 

Little  space  is  left  to  speak  of  the 
s-tructure  of  the  epistles,  but  quoting 
Archbishop  Trench,  it  will  be  seen  that 
there  are  certain  forms  fundamental 
to  all  of  them;  (i)  an  order  to  write, 
(2)  a  glorious  title  of  the  speaker,  (3) 
an  address  to  the  Church,  (4)  a  com- 
mand to  hear,  (5)  a  promise  to  the 
faithful.  It  is  further  interesting  that 
the  title  of  the  speaker,  Christ,  has  in 
every  instance  two  main  features.  First, 
it  is  taken  from  the  imagery  of  the  pre- 
ceding vision,  and  secondly,  it  always 
seems  to  harmonize  with  the  state  or 
condition  of  the  Church  addressed. 

Questions. 

1.  What  may  the  term  "Angel"  mean 
in  these   epistles? 

2.  In  what  sense  are  the  epistles  to 
be  regarded  as  prophetical? 

3.  Have  you  referred  to  Matthew  13? 

4.  How  usually  have  been  divided  the 
seven  periods  in  the  history  of  the 
Church  ? 

5.  Give  the  interpretation  of  "Nico- 
laitanism,"  "Balaamism,"  and  "Jezebel- 
ism." 

6.  Which  two  epistles  find  a  realiza- 
tion in  the  present  Church  period? 


7.  Describe  the  literary  form  of  the 
epistles. 

THE  SEVEN  SEALS,  OR  THE 
THINGS  WHICH  SHALL  BE 
HEREAFTER 

Chapters  4-8:  1 

It  is  assumed  that  the  true  Church  is 
not  upon  the  earth  at  the  beginning  of 
chapter  4,  but  that  the  translation  of  i 
Thess.  4:  16-18  has  taken  place.  Christ- 
endom is  here,  but  the  Church  is  with 
the  Lord  in  the  air.  To  some  this  may 
seem  a  bold  assumption,  but  not  to  those 
who  have  pursued  the  study  of  the 
earlier  books  in  this  commentary.  To 
them  it  will  appear  natural  and  proper 
that  the  Church  should  have  been 
"caught  up"  before  che  judgments  here- 
in enumerated  are  poured  forth.  We 
cannot  rehearse  the  proof  of  this,  but 
it  is  significant  that  after  chapter  3, 
the  word  "church"  is  not  again  found 
in  this  book.  At  the  close  of  that  chap- 
ter (v.  21),  Christ  appears  seated  with 
His  Father  on  His  Throne,  "from  thence 
expecting  till  his  enemies  be  made  His 
footstool"  (Heb.  10:13).  The  call  to 
John  to  "come  up  hither"  (4  :  r),  is  also 
indicative  of  the  fulfillment  of  i  Thess. 
4:  16-18,  and,  in  a  figure,  set  before  us 
what  will  be  true  of  the  whole  Church 
in  that  day. 
The    Throne,    the    Lamb    and   the 

Book. 

Coming  to  the  text  we  have  in  chap- 
ters 4-5,  the  vision  of  the  Throne,  the 
Lamb  and  the  Book,  which  constitutes 
an  "Introduction"  to  what  follows.  The 
vision  of  the  Throne  is  limited  to  4:1-3, 
the  enthroned  elders  verses  4  and  S, 
and  the  four  living  creatures  (R.  V.) 
6-8.  It  is  commonly  felt  that  the  elders 
represent  the  glorified  Church,  but 
there  is  no  agreement  as  to  the  inter- 
pretation of  the  living  creatures.  It  is 
notable  however,  that  in  this  chapter 
both  the  elders  and  living  creatures 
worship  the  Lord  because  of  creation 
(9-1 1 ),  and  that  redemption  is  not 
named  until  the  next  chapter.  The 
seven  sealed  book  (5  :i-4),  is  the  revela- 
tion of  the  judgments  to  follow  and 
seems  even  to  be  identical  with  the 
judgments  themselves.  This  last  thought 
is  suggested  by  what  follows,  when 
Christ  in  His  kingly  character  comes 
forward  and  opens  the  book  (5-7).  It 
is  He  only  who  prevails  to  open  the 
book  either  in  the  sense  of  making  its 
contents  known  or  bringing  its  judg- 
ments to  pass.  His  adoration  follows 
on  the  part  of  the  living  creatures  and 
the  elders  (8-10),  the  angels  (11,  12), 
and  the  whole  universe  (12,  14).     Re- 


8:2-5 


REVELATION 


437 


demption  is  here  praised,  for  it  is  as 
Redeemer  of  men  that  He  has  obtained 
this  prerogative  of  judge  of  men.  Verse 
9  should  be  read  in  the  Revised  Ver- 
sion, which  does  not  include  the  living 
creatures  in  redemption  but  limits  it  to 
men. 

Six  Seals  Opened. 

The  "Introduction"  is  followed  by 
what  Erdman  calls  the  "Progression," 
or  advance  movement  of  the  narrative 
(chapter  6),  in  which  the  judgments 
are  seen  actually  to  take  place.  "Come 
and  see"  in  each  case  should  be  limited 
to  "Come"  (R.  V.),  for  the  words  are 
not  a  command  to  the  seer,  but  to  the 
judgment.  He  is  not  called  upon  to 
observe  what  is  about  to  come,  but 
that  which  is  about  to  come  is  com- 
manded to  "Come."  The  rider  on  the 
white  horse  (2)  was  identified  with 
Christ  in  Synthetic  Bible  Studies,  but 
the  author  now  considers  it  more  con- 
sistent to  identify  him  with  the  "man 
of  sin,"  and  at  that  particular  period 
in  his  career  when,  at  the  beginning 
of  Daniel's  seventieth  week  (Dan.  9: 
24),  he  takes  the  power  into  his  hands 
as  the  head  of  the  federated  nations  of 
the  Roman  Empire.  As  the  result  of 
his  rule  peace  is  taken  from  the  earth 
as  symbolized  by  the  red  horse  (3,  4)  ; 
famine  follows  the  black  horse  (5,  6), 
and  pestilence  and  death  "over  the 
fourth  part  of  the  earth"  (7,  8).  All 
this  time  there  are  faithful  witnesses 
for  Christ,  who  will  not  bow  the  knee 
to  the  impostor,  and  who  suffer  mar- 
tyrdom in  consequence  (9-1 1).  Their 
day  of  vengeance  is  coming,  but  not 
until  their  number  is  complete.  The 
opening  of  the  sixth  seal  brings  this 
hour  near  (12-17).  The  student  is  re- 
quested to  compare  this  chapter  with 
Matt.  24,  where  the  same  period  is 
covered  prophetically,  and  the  same 
events  referred  to. 

Saved  Remnants. 

We  now  reach  the  first  "parenthesis" 
spoken  of  in  the  first  lesson,  (chapter 
7).  There  is  no  progression  in  this 
parenthetical  part  although  it  is  both 
retrospective  and  prospective  in  its  ap- 
plication. It  tells  of  certain  "sealed" 
ones,  and  others,  who  were  in  the  great 
tribulation  and  came  out  of  it,  and  in 
that  respect  it  is  prospective,  and  yet 
it  points  back  to  the  fifth  seal  in  which 
respect  it  is  retrospection.  In  other 
words,  according  to  the  law  of  recur- 
rence with  which  we  became  familiar 
in  the  Old  Testament,  chapter  7  gives 
in  detail  what  verses  9-1 1  of  chapter 
6  g'ave  in  outline ;  it  tells  who  the  mar- 
tyrs are  and  fi«uratively,  how  they  are 


preserved.     There  appears  to  be  a  saved 
remnant  of  Jews  (1-8),  and  also  of  Gen- 
tiles   (9-17). 
The  Great  Tribulation. 

This  is  that  period  of  unexampled 
trouble  predicted  in  so  many  places  in 
the  Old  Testament.  It  involves  the 
whole  earth  (Rev.  3:10),  and  yet  dis- 
tinctively applies  to  the  Jews  who  in  a 
national  capacity  will  at  this  time  have 
returned  to  Palestine,  though  still  un- 
converted so  far  as  their  acceptance  of 
their  Messiah  is  concerned  (Jer.  30:  7). 
Its  duration  is  3!/^  years,  or  the  last 
half  of  Daniel's  seventieth  week  (Dan. 
9:  24-27).  The  "man  of  sin"  will  be  in 
power  (Matt.  24:15;  2  Thess.  2:4)  for 
Satan  will  have  come  down  to  earth 
having  great  wrath  (Rev.  12:12,  13:4, 
S_,  &c.).  And  yet  it  will  be  for  some  a 
time  of  salvation  as  chapter  7  shows, 
a  salvation  brought  about  by  the  suf- 
fering no  doubt,  and  by  the  trans- 
cendant  event  of  the  Church's  rapture 
which  will  have  previously  taken  place. 
At  the  close  of  the  tribulation  Christ 
will  come  in  glory  with  His  saints,  de- 
livering Israel,  judging  the  Gentile  na- 
tions, destroying  the  "man  of  sin,"  bind- 
ing Satan,  and  introducing  His  mil- 
lenial  reign  on  the  earth. 

Questions. 

1.  Where  is  the  true  Church  supposed 
to  be  at  the  beginning  of  this  lesson  ? 

2.  Give  some  reasons  for  believing 
this. 

3.  What  do  chapters  4  and  5  con- 
stitute? 

4.  What  does  the  7-sealed  book  rep- 
resent? 

5.  What  word  describes  chapter  6? 

6.  With  what  earlier  chapter  in  the 
New  Testament  is  this   compared? 

7.  What  word  describes  chapter  7? 

8.  Name  the  two  clases  of  saved  ones 
in   the   "Tribulation." 

9.  Define  "The  Great  Tribulation." 

10.  What  great  event  follows  that 
period  ? 

THE  SEVEN  TEUMPETS 

Chaptees   8 :  2-11 :  19 

We  have  here  another  illustration  of 
the  law  of  recurrence,  for  in  these  chap- 
ters we  are  going  over  the  ground  of 
the  last,  though  certain  features  are 
being  added  which  were  not  then  re- 
vealed. In  other  words,  it  is  still  the 
"Tribulation  Period." 
I.    Introduction,    8:2-5. 

In  the  previous  lesson  the  "Introduc- 
tion" included  the  vision  of  "The 
Throne,  the  Lamb  and  the  Book,"  while 
here  it  is  the  revelation   of  the  angel 


438 


EEVELATION 


8:6-9:19 


and  the  incense.  There  is  no  satisfac- 
tory interpretation  of  this  feature  any 
more  than  of  the  "silence  in  heaven" 
revealed  previously.  Some  would  say 
that  "the  prayers  of  all  saints"  are  those 
of  the  martyrs  of  the  earlier  chapter 
crying  out  for  avenging,  not  for  their 
own  sakes  but  that  the  honor  of  God 
might  be  maintained  in  the  face  of  His 
enemies.  The  "incense"  is  identified 
with  the  intercession  of  Christ  on  their 
behalf,  and  the  answer  is  symbolized 
in  what  follows  not  only  in  verse  5, 
but  all  which  results  therefrom  in  the 
remainder  of  this  chapter  and  the  next. 

2.  Progression     8:6-9:21. 

The  first  trumpet  (8 :  7)  symbolizes 
a  judgment  falling  on  the  earth  through 
the  ordinary  powers  of  nature.  The 
"blood"  may  be  caused  by  the  destruc- 
tive power  of  the  large  hailstones.  The 
second  trumpet  (8,  9)  symbolizes  judg- 
ments resulting  from  extraordinary 
powers  of  nature,  volcanic  and  marine? 
The  third  (10,  11),  seems  to  point  to 
suffering  superinduced  by  superhuman 
agencies — "a  great  star  from  heaven." 
Is  it  identical  with  the  allusion  to  Satan 
(12:7-9)?  The  fourth  (12,  13)  is  suf- 
fering caused  by  the  diminished  influ- 
ence of  the  heavenly  bodies,  while  the 
fifth  and  sixth  trumpets  (9:  1-21)  again 
specifying  superhuman  agencies,  indi- 
cate their  tormenting  power  as  particu- 
larly directed  toward  men.  In  the  other 
instances  while  humanity  felt  the  in- 
fliction yet  it  was  indirect,  whereas  here 
it  is  direct. 

3.  Parenthesis    lo-ii,  14. 

In  chapter  10,  the  revelation  of  the 
"mighty  angel"  and  the  "little  book" 
does  not  easily  lend  itself  to  any  defi- 
nite interpretation.  Some  identify  the 
"angel"  with  our  Lord  Himself,  and 
make  the  "little  book"  mean  the  sup- 
plemental revelation  of  the  "beast"  soon 
to  follow  (13)  together  with  the  whole 
story  of  the  awful  period  of  his  reign. 
Chapter  11  is  plainer.  It  refers  to 
Jerusalem  during  the  reign  of  the 
"beast"  or  "man  of  sin,"  "forty  and 
two  months"  being  equivalent  to  the 
last  3V2  years  of  Daniel's  70th  week 
already  referred  to.  The  "two  witnesses 
testifying  with  supernatural  power  dur- 
ing this  time  have  been  identified  with 
Moses  and  Elijah  returned  to  the  earth 
in  the  flesh  for  that  ministry.  Verse 
6  strikingly  parallels  the  illustrations 
of  their  earlier  power,  while  the  mys- 
terious manner  in  which  they  were 
taken  away  from  earth,  the  one  buried 
by  God's  own  hand  and  the  other  trans- 
lated having  never  seen  death,  add  their 


contribution   to    the    probability   of   this 
application  of  the  chapter. 

4      Consummation  11:  15-19. 

Corresponds  somewhat  to  the  ending 
of  the  revelation  of  the  seven  seals  (8 : 
i)  ;  i.  e.,  it  seems  to  bring  us  up  to 
the  end  or  final  climax,  and  yet  to  halt 
just  short  of  it  in  order  to  retrace  the 
ground    for    fuller    detail. 

Throughout  these  visions  frequent  al- 
lusions are  made  to  the  destructive 
forces  of  the  heavens,  "the  power  of 
the  air,"  and  also  to  conflicts  of  armies 
on  the  earth  which  suggests  modern 
methods  of  warfare.  Military  airships 
stagger  men  not  so  much  by  their  spec- 
tacle as  by  their  slaughter.  They  seem 
to  be  faint  gray  linear  objects  silhouet- 
ted against  the  sky,  but  some  of  them 
carry  torpedoes,  and  are  able  to  pursue 
a  battleship  and  send  it  to  the  bottom. 
Was  Tennyson  "also  among  the  proph- 
ets," when  he  wrote : 

"Men,   my  brothers,    men    the   workers, 
ever    reaping    something    new ; 
That   which    they   have   done   but    ear- 
nest of  the  things  that  they  shall 
do; 
"For  I  dipt  into  the  future,  far  as  human 
eye  could   see, 
Saw  the  vision  of  the  world,  and  all 
the   wonder   that   would    be ; 
"Saw  the  heavens  filled  with  commerce, 
argosies   of  magic  sails. 
Pilots  of  the  purple  twilight,  dropping 
down  with  costly  bales ; 
"Heard  the   heavens   fill  with   shouting, 
and   there    rained  a   ghastly   dew 
From    the   nations'    airy    navies,    grap- 
pling in  the  central  blue  ; 
"Far  along  the   world-wide  whisper   of 
the  south  wind  rushing  warm, 
With    the    standards    of    the    people 
plunging     through     the     thunder 
storm. 
"Till  the  war  drum  throbbed  no  longer, 
and   the  battle  flags  were   furled 
In  the  parliament  of  man,  the  federa- 
tion of  the  world." 

Questions. 

1.  What  familiar  law  of  rhetoric  is 
illustrated  in  this  lesson? 

2.  How  do  some  interpret  what  we 
call    the    "Introduction"? 

3.  Interpret  the  six  trumpets. 

4.  How  do  some  interpret  the  "little 
book"? 

5.  Locate  the  forty  and  two  months. 

6.  With  whom  are  the  two  witnesses 
identified? 

7.  What  modern  invention  of  warfare 
is  suggested  by  a  part  of  the  foregoing 
vision? 

8.  What  modern  poet  is  quoted? 


12:1-14:13 


REVELATION 


439 


THE  SEVEN  PERSONAGES 

Chapters  12-14 

I.  Introduction   (The  Woman  and 
the  Dragon)   12. 

The  seven  personages  of  this  division 
as  identified  by  Erdman,  include  the 
■woman,  the  child,  the  dragon,  the  arch- 
angel, the  remnant  (of  Israel),  the  ten- 
horned  beast,  and  the  two-horned  beast 
or  false  prophet,  the  first  four  being 
found  in  this  chapter.  The  woman  rep- 
resents Israel  it  is  believed,  and  the 
man-child  to  whom  she  gave  birth,  the 
Messiah.  The  dragon  is  Satan,  whose 
ten  horns  represent  the  10  kingdoms 
of  the  Roman  Empire  when  in  that  day 
they  shall  be  federated  under  the 
"beast"  of  the  next  chapter.  The  7 
heads  are  not  so  easily  interpreted, 
though  with  Benjamin  Wills  Newton, 
it  may  be  thought  that  they  stand  for 
seven  systems :  commercial,  industrial, 
social,  military,  educational,  political, 
and  ecclesiastical,  which  will  contribute 
to  the  unity  or  federation  just  named. 
The  rule  of  the  man-child  refers  to  the 
millenial  reign  of  Christ,  and  his  being 
"caught  up,"  to  His  ascension  includ- 
ing in  the  thought  the  translation  of 
the  Church  to  be  with  Him  as  the  body 
of  which  He  is  the  Head.  The  "wilder- 
ness" is  the  Gentile  nations  among 
which  the  faithful  remnant  of  Israel 
will  be  preserved  during  the  trfbula- 
tion,  1260  days.  Verses  7-12  call 
for  little  comment  as  the  event  of 
which  they  speak  synchronizes  with 
the  period  of  the  Tribulation,  and  in- 
deed accounts  for  it.  Satan's  enmity 
against  Israel  is  revealed  in  verse  13, 
the  aid  she  receives  from  some  of  the 
Gentile  nations,  verse  14,  and  his  futile 
attempts  at  her  destruction,  verses  15, 
16.  When  Satan  sought  to  frustrate 
God  in  His  plan  for  Israel  in  Egypt  he 
"cast  out  of  his  mouth  water  as  a 
flood,"  i.  e.,  the  Egyptian  army,  but 
"the  earth  opened  her  mouth  and  swal- 
lowed up  the  flood,"  and  shall  we  say 
that  the  closing  verses  of  chapter  12 
point  to  an  event  not  dissimilar  from 
that  of  the  Red  Sea? 

2.  Progression  (Tribulation  period) 
13. 

The  "sea"  represents  the  Gentile  na- 
tions, and  the  first  "Beast,"  the  last 
form  of  Gentile  dominion  in  the  earth. 
In  the  first  three  verses  we  have  the 
ten-kingdom  empire,  but  in  4-10  the 
emperor  himself  is  designated,  who  is 
emphatically  the  "beast."  The  three 
animals,  leopard,  bear,  and  lion,  recall 


Daniel  7  as  symbols  of  the  empires 
which  preceded  the  Roman  and  all  of 
whose  characteristics  entered  into  the 
qualities  of  that  empire,  and  will  be  re- 
produced in  the  final  form  of  Gentile 
rule  (Scofield  Bible).  The  "wounded" 
head  which  "was  healed,"  the  same 
authority  refers  to  one  of  the  ancient 
forms  of  government  of  the  Empire, 
that  of  absolutism,  which  for  a  period 
ceased  to  exist  and  will  be  revived 
again  at  the  end.  But  consistency  de- 
mands that  if  the  7  heads  be  taken  to 
represent  7  influential  systems  con- 
tributing to  the  federation  of  the  em- 
pire under  the  "beast,"  then  the  wound- 
ing of  one  head  must  be  the  temporary 
destruction  of  one  of  those  systems, 
and  its  healing  the  restoration  of  it 
again  to  its  former  place.  Newton  re- 
gards this  as  the  ecclesiastical  system, 
and  as  pointing  to  the  time  when  all 
religious  influences  will  be  suddenly 
swept  away,  while  Satan  has  another 
system  ready  to  be  substituted  for  it, 
whose  great  high-priest  is  the  second 
"beast"   now   to   be   described. 

The  second  "beast"  (13:17-18)  is 
the  last  ecclesiastical  head  of  the  fed- 
erated empire  as  the  first  "beast"  is  the 
last  civil  head.  Many  regard  the  sec- 
ond "beast"  otherwise  known  as  the 
"False  Prophet,"  (Rev.  16:13),  as  the 
Anti  Christ,  rather  than  the  first 
"beast,"  and  probably  this  is  true.  "For 
purposes  of  persecution  he  is  permitted 
to  exercise  the  power  of  the  first  or 
emperor-"beast."  "666"  is  man's  num- 
ber in  distinction  from  7  which  is  God's 
number,  and  the  reference  to  it  is  de- 
signed to  comfort  the  remnant  in  that 
awful  day,  when  they  may  take  heart 
in  the  thought  that  powerful  as  he  is, 
yet  he  is  a  man  only  and  not  God. 

3.    Parenthesis    (The    First  Fruits 
and    the    Three    Angels)  14:1-13. 

The  144,000  on  Mt.  Zion  are  another 
picture  of  the  saved  remnant  of  Israel 
(see  chapter  7).  The  mission  of  the 
first  angel  with  "the  everlasting  gos- 
pel" is  interpreted  to  mean  that  gospel 
which  will  be  proclaimed  at  the  end 
of  the  "Tribulation"  immediately  pre- 
ceding the  judgment  of  the  nations 
(Matt.  25:31).  As  Scofield  says,  "It 
is  neither  the  gospel  of  the  kingdom  nor 
the  gospel  of  grace.  Its  burden  is  judg- 
ment, not  salvation,  and  yet  it  is  good 
news  to  Israel  and  others  who,  during 
the  Tribulation  have  been  saved  (Ps. 
96:2-13;  Isa.  35:4-10;  Luke  21-28; 
Rev.  7:9-14).  The  mission  of  the  sec- 
ond angel  will  be  seen  in  fulfilment  in 
chapter  18,  and  that  of  the  third  in 
chapter  19. 


440 


KEVELATION 


14:14-17:1 


4.     Consummation    (The   Harvest 
and  the  Vintage)    14-20. 

The  "harvest"  (14-16)  is  thought  to 
refer  to  the  judgment  on  the  Gentile 
nations,  while  "the  vine  of  the  earth" 
is  applied  in  the  same  way  to  Israel. 
For  the  first  compare  Matt.  25  :  31-46, 
and  the  second,  Matt.  24:29-51. 

Questions. 

1.  Name  the  seven  "Personages"  of 
this  lesson. 

2.  Give  in  your  own  words  an  inter- 
pretation of  the  imagery  of  chapter  12. 

3.  Do  the  same  with  chapter  13. 

4.  Do   the   same   with   chapter   14. 

5.  What  two  views  are  given  of  the 
symbolism  of  the  7  heads? 

THE  SEVEN  VIALS 

Chapters  15,  16 

The  law  of  recurrence  finds  a  further 
illustration  here  for  we  are  still  in  the 
"Tribulation"  period,  the  latter  half  of 
Daniel's  seventieth  week,  and  are  look- 
ing upon  the  features  of  that  day  of 
judgment. 

1.  The  "Introduction"  includes  the 
whole  of  chapter  15,  being  the  revela- 
tion of  the  "overcomers"  and  the  seven 
angels.  No  one  can  read  this  without 
being  struck  by  its  likeness  to  the  song 
of  Moses  after  Israel's  delieverance 
from  Pharoah  at  the  Red  Sea.  (Ex.  15.) 

2.  The  "Progression"  is  set  before  us 
in  the  revelation  of  the  six  vials  (16: 
1-12),  which  are  doubtless  literal  plagues 
to  be  visited  upon  the  followers  of  the 
"beast"  and  upon  his  throne,  and  which 
also  suggest  the  story  of  Israel's  deliver- 
ance from  Egypt   (Ex.   5-11). 

3.  The  "Parenthesis"  is  the  gathering 
of  the  Kings  (13-16).  The  drying  up 
of  the  Euphrates  may  be  taken  liter- 
ally, though  it  is  difficult  to  say  just 
who  are  meant  by  "the  kings  of  the 
east."  Some  regard  the  passage  as 
paralleled  by  Ezekiel,  chapters  38-39, 
which  reveal  the  rising  of  Russia  and 
her  allies  against  the  Roman  federation 
sometime  during  the  period,  or  approxi- 
mate to  the  period,  we  are  now  consid- 
ering. It  is  to  be  noted  here  that  the 
great  battle  of  verse  14  is  not  de- 
scribed, although  its  issue  is  announced 
(17-21),    cf.  also   Zachariah    14:1-3. 

4.  The  "Consummation"  (17-21)  syn- 
chronizes with  the  judgment  on  the 
city  of  Babylon- — literal  Babylon,  re- 
built as  the  seat  of  the  "beast"  on  the 
plain  of   Shinar,   Isaiah   13-14. 

Questions. 

I.  What  law  of  rhetoric  is  again  il- 
lustrated in  this  lesson? 


2.  What  Old  Testament  parallel  is 
suggested  ? 

3.  How  may  the  six  vials  be  inter- 
preted ? 

4.  What  Old  Testament  prophecy  is 
recalled   by   chapter   16:12? 

5.  Have  you  re-read  the  passage  in 
Zechariah  ? 

6.  Have  you  reviewed  our  lesson  on 
Isaiah  13-14? 

THE   SEVEN   DOOMS 

Chapters  17-18 

The  seven  dooms  are  those  of  Baby- 
lon, the  beast,  the  false  prophet,  the 
kings,  the  dragon,  gog,  and  the  dead. 
This  lesson  will  be  limited  to  chapters 
17  and  18,  both  of  which  speak  of  Baby- 
lon but  in  different  ways,  and  to  under- 
stand which,  it  is  necessary  to  keep  in 
mind  that  every  city  may  be  conceived 
of  from  two  points  of  view,  material 
and  moral.  The  streets  and  parks,  the 
buildings,  the  docks  and  market  places, 
these  are  Chicago ;  but  her  politics  and 
government,  her  commerce  and  indus- 
try, her  educational  and  religious  sys- 
tems, these  things  which  have  made  her 
what  she  is,  constitute  Chicagoistn.  The 
one  is  the  city  materially,  and  the  other 
the  city  morally  considered.  This  dis- 
tinction is  seen  in  Babylon  and  Baby- 
lonianism  ;  chapter  15:3  revealing  the 
doom  of  the  city  material,  and  chapter 
17  that  of  the  city  moral. 

I.     Introduction    (The   Harlot  and 
the  Beast)  17. 

The  "Harlot"  is  Babylon  from  the 
moral  side,  i.  e.,  Babylonianism,  or  in 
other  words,  the  summing  up  in  that 
figure  of  the  prevailing  worldly  systems 
that  enter  into  the  final  federation  of 
the  Gentile  nations.  The  "waters"  rep- 
resent those  nations,  cf  verses  i  and  18. 
The  "beast"  we  have  already  identified 
as  the  federated  Roman  Empire,  though 
sometimes  the  personal  head  of  that 
empire  himself,  verses  3  and  8.  The 
"mystery"  is  interpreted  in  the  sense 
that  the  nations  contribute  to  the  su- 
premacy of  the  "harlot,"  i.  e.,  to  Baby- 
lonianism, and  benefit  by  it,  and  yet  do 
not  recognize  it.  "Drunken"  is  explain- 
ed by  the  circumstance  that  the  latitud- 
inarianism,  the  breadth,  the  laxness  of 
Babylonianism  tolerates  all  schools  and 
theories  of  religion  inimical  to  God  and 
the  Bible  like  Romanism,  Mohammedan- 
ism, Hinduism,  &c.,  which  have  shed  the 
blood  of  the  saints  in  all  the  centuries. 
The  "seven  mountains"  are  related  to 
the  woman  as  the  "seven  heads"  are  to 
the  beast,  i.  e.,  the  systems  of  authority 
or  power,  the  politics,  government,  com- 
merce, industry,  education,  religion,  etc, 


REVELATION 


441 


making  the  one  totality.  The  "seven 
kings"  is  explained  by  Newton  by  the 
remark  that  God  has  allowed  "execu- 
tive power"  in  the  prophetic  earth  to 
be  exhibited  in  seven  different  forms, 
although  there  will  be  yet  an  eighth 
form  before  the  end  comes.  By  the 
"prophetic  earth"  is  meant  the  nations 
clustering  around  the  Mediterranean 
which,  with  their  allies  and  dependen- 
cies, constitute  the  Roman  Empire  of 
the  Cjesars,  and  will  constitute  the  fed- 
eration at  the  end  under  the  "beast." 
The  history  of  this  "executive  power" 
commenced  with  Nimrod  and  concludes 
with  the  "beast,"  both  of  whom  stand 
connected  with  Babel  or  Babylon.  The 
whole  of  these  seven  forms  of  "execu- 
tive power"  include,  "the  native  Mon- 
archy of  Nimrod,  the  theocracy  of  Is- 
rael, the  despotism  of  Nebuchadnezzar  ; 
the  aristocracy  of  Persia,  the  military 
monarchy  of  Alexander,  the  empire  of 
the  CaEsars,  and  the  constitutional  mon- 
archies of  modern  Europe.  The  sixth, 
that  of  the  Caesars,  was  existent  when 
this  revelation  was  given  ("one  is," 
verse  lo),  the  seventh  is  now  in  vogue, 
and  the  eighth  (verse  ii)  will  be  that  of 
the  "beast."  The  teaching  of  verses  i6 
and  17  seems  to  be  that  the  kings  reign- 
ing over  the  ten  kingdoms  that  will  form 
the  federation  at  the  end,  will  find 
"Babylonianism,"  i.  e.,  the  systems 
which  control  in  their  several  king- 
doms, to  be  a  hard  yoke  upon  them, 
especially  so  as  these  systems  increase 
in  influence  with  the  increase  of  de- 
mocracy which  is  always  hateful  to 
kings.  It  is  to  be  rid  of  "Babylonian- 
ism" that  they  temporarily  unite  to 
"give  their  power  and  strength  unto 
the  "beast."  As  Newton  says,  "Gladly 
will  they  take  refuge  under  the  arm 
of  one  whom  Satan  strengthens  for 
dominion,  and  join  in  destroying  a 
system  which  has  really  made  them  its 
slaves."  The  system  of  Babylon  will 
be  destroyed  (chapter  17),  but  the  city 
itself  with  all  its  wealth  of  greatness 
will  for  a  time  continue,  (chapter  18), 
the  "beast"  reigning  over  it  until  the 
hour  of  its  dooms  and  his  doom  shall 
come  together. 

2.  Progression  (18),  the  Doom 
of  the  Material  City. 
But  a  pause  should  be  made  here  to 
prove  the  application  to  a  literal  city 
of  Babylon  rebuilt  on  the  plain  of 
Shinar.  This  is  necessary  when  so  re- 
spected an  authority  as  the  Scofield 
Bible  says,  "The  notion  of  a  literal 
Babylon  to  be  rebuilt  on  the  site  of  an- 
cient Babylon  is  in  conflict  with  Isaiah 
13 :  19-22."  Those  who  have  studied 
that    chapter    in    this    commentary   will 


have  seen  reasons  for  the  opposite  view. 
The  language  of  Isaiah  chapters  n  and 
14  seems  to  demand  the  rebuilding  of 
Babylon  for  their  fulfilment.  But  the 
reason  the  Scofield  Bible  holds  this 
view,  IS  partly  explained  by  its  inter- 
pretation of  the  preceding  chapter. 
"Two  Babylons  are  to  be  distinguished 
in  the  Revelation,"  it  says,  "ecclesias- 
tical Babylon  which  is  apostate  Chris- 
tendom, headed  up  under  the  papacy; 
and  political  Babylon,  which  is  thi 
beast's  confederated  empire,  the  last 
form  of  Gentile  world-dominion.  Ec- 
clesiastical Babylon  is  'the  greatest  har- 
lot' and  is  destroyed  by  political  Baby- 
lon." This  commentary  agrees  that 
two  Babylons  are  to  be  distinguished, 
and  that  the  Babylon  of  chapter  17  is 
"apostate  Christendom."  But  it  holds 
that  "apostate  Christendom"  includes 
Protestantism  as  well  as  the  papacy,  and 
is  in  fact,  the  sum  of  the  seven  systems 
already  indicated,  one  of  which  is  ec- 
clesiastical. It  may  be  that  ere  the 
"beast"  comes  into  power,  Protestantism 
will  become  effaced  and  the  papacy  be 
the  only  ecclesiastical  system  to  be 
reckoned  with,  but  as  to  this  we  have 
no  light.  "The  language  of  Revelation 
18,"  the  Scofield  Bible  goes  on  to  say, 
"seems  beyond  question  to  identify 
'Babylon'  the  'city'  with  'Babylon' 
the  ecclesiastical  centre,  viz :  Rome" ; 
but  we  do  not  see  it  that  way,  and  are 
inclined  to  agree  with  another,  that 
there  will  be  "a  certain  logical  conclu- 
sion of  the  history  of  the  times  of  the 
Gentiles.  The  civilization  and  culture 
of  the  world  will  again  become  atheistic 
and  man  centered,  and  having  described 
a  circle,  its  cradle  (Babylon)  will  be- 
come  its   grave." 

In  the  study  of  chapter  18  one  is 
impressed  with  the  large  place  com- 
rnerce  is  to  hold  in  the  greatness  of  that 
city.  The  merchants  and  ship  masters 
are  her  chief  mourners  (compare  Zech. 
S:S-ii). 

Questions. 

1.  Name  the  seven  "dooms." 

2.  In  what  two  ways  is  "Babylon"  to 
be  conceived   of? 

3.  Define  the  terms  "Babylonianism," 
"Mystery,"  "Drunken,"  "Seven  Moun- 
tains,"  and    "Seven    Kings." 

4.  What  is  meant  by  the  "prophetic 
earth"? 

5.  Name  the  seven  forms  of  executive 
power. 

6.  Why  is  "Babylonianism"  destroyed 
by  the  "Beast"? 

7.  Have  you  reviewed  the  lesson  on 
Isaiah   13  and   14? 

8.  Have  you  reveiwed  the  lesson  on 
Zachariah  s  ? 


442 


KEVELATION 


Chs.  19-20 


THE   SEVEN  DOOMS— Continued 
Chapters  19-20 

1.  Continuing  the  last  lesson  we  be- 
gin this  with  what  we  have  come  to 
recognize  as  the  "Parenthesis"  (19:1- 
10),  and  which  in  this  case  is  composed 
simply  of  four  "alleluiah's,"  two  of 
which  are  retrospective  and  refer  to 
the  fall  of  Babylon,  and  two  prospec- 
tive touching  on  the  marriage  supper 
of  the  Lamb  and  the  inauguration  of 
the  kingdom.  The  Lamb's  "wife" 
spoken  of  in  verse  7,  is  the  bride  (Rev. 
21  :  9)  or  the  Church,  identified  with 
the  "heavenly  Jerusalem"  (Heb.  12:22, 
23),  and  is  to  be  distinguished  from 
Israel,  the  adulterous  and  repudiated 
"wife"  of  Jehovah  yet  to  be  restored 
(Isa.  54:1-10;  Hos.  2:1-7),  who  is 
identified  with  life  on  the  earth  (Hos. 
2:23).  "A  forgiven  and  restored  wife 
could  not  be  called  either  a  virgin  (2 
Cor.  11:2,  3)  or  a  bride." — Scofield 
Bible. 

2.  The  Consummation  of  this  "seven" 
covers  the  remainder  of  the  lesson  (19, 
11-20,  15),  the  first  event  beinc  the 
coming  of  the  Lord  in  glory  (19:11-16). 
We  have  seen  Him  as  already  come 
for  His  Church  which  has  been  caught 
up  to  meet  Him  in  the  air,  but  this 
vision  is  that  of  His  departure  out  of 
heaven  with  His  Church  and  His  holy 
angels  preparatory  to  the  judgment  on 
the  Gentile  world-power  headed  up  in 
the  "beast"  (Dan.  2:34,  35).  "The 
day  of  the  Lord,"  of  which  the  Old 
Testament  prophets  speak,  now  begins. 
The  second  event  in  this  period  is  the 
battle  of  Armageddon  (17-19,  cf.  16,  14). 
"Armageddon"  refers  to  the  hill  and 
valley  of  Megiddo,  west  of  the  Jordan 
in  the  plain  of  Jezreel.  At  this  place 
the  Lord  will  deliver  the  Jewish  rem- 
nant beseiged  by  the  Gentile  world- 
power  under  the  "beast"  (cf.  16:  13-16; 
Zechariah   12 :  1-9). 

The  third  event  is  the  doom  of  the 
"beast"  and  the  "false  prophet"  (20). 
For  the  prophetic  history  of  the  "beast" 
cf.  Dan.  7:24-26,  9:27;  Matt.  24:15, 
and  2  Thess.  2 : 4-8.  The  "false 
prophet"  has  been  previously  referred 
to  as  the  ecclesiastical  head  of  the 
federated  empire  as  the  "beast"  is  the 
political  head,  and  some  would  identify 
in  him  the  Anti-Christ  of  i  John  4, 
and  other  Scriptures.  The  fourth  event 
is  ^he  doom  of  the  kings  (21).  The 
fifth  is  the  binding  of  Satan  during  the 
Millennium  (20:1-3).  The  sixth,  the 
first  resurrection  and  the  Millennial  age 
C4-6).  "The  thrones  and  they  that  sat 
upon  them,"  represent  the  raised  and 
glorified    saints    in    their    capacity    as 


judging  and  reigning  (cf.  Matt.  19:28, 
I  Cor.  6:2;  Rev.  3:21).  "The  souls 
of  them  that  were  beheaded"  are  the 
martyrs  of  the  Tribulation  period  united 
to  the  Church  in  Millennial  glory.  The 
"thousand  years"  is  the  Millennial 
period  intervening  between  the  first  and 
second  resurrection  (Luke  14:13,  14; 
Jno.   5:29 ;   I    Cor.   15-52). 

The  seventh  event  is  the  loosing  of 
Satan  at  the  close  of  the  Millenium  and 
the  doom  of  Gog  and  Magog  (7-9). 
Here  Satan  is  again  seen  (this  time  in 
his  own  person)  at  the  head  of  a  final 
effort  to  overthrow  the  kingdom  of 
God  on  earth.  In  the  Millennial  age  sin 
still  will  be  in  the  hearts  of  men  except 
as  they  are  regenerated,  and  Satan  will 
find  good  soil  to  work  in  when  his 
liberty  is  restored.  The  identity  of 
"Gog  and  Magog"  is  not  revealed,  but 
their  purpose  is  clearly  indicated  in 
verse  9.  The  eighth  event  is  the  doom 
of  Satan  (10)  who,  being  cast  into  the 
lake  of  fire  and  brimstone,  is  not  to  be 
conceived  of  as  then  reigning  in  hell. 
This  idea  is  borrowed  from  Milton  but 
is  not  in  the  Bible.  The  ninth  event 
is  the  doom  of  the  unbelieving  dead 
and  the  last  judgment  (11-15).  The 
"dead"  in  this  case  exclude  all  the  re- 
deemed at  least  up  until  the  translation 
of  the  Church,  who  have  been  in  glory 
with  Christ  during  the  "thousand  years." 
But  they  include  all  the  wicked  dead 
from  the  beginning  of  the  race  until  the 
end  of  the  world,  for  this  is  the  last 
judgment. 

Note  the  distinction  between  "books" 
and  "another  book."  The  wicked  and 
unbelieving  have  always  chosen  to  be 
justified  by  their  deeds  rather  than  by 
faith  in  Christ,  and  the  "books"  repre- 
sent the  record  of  those  deeds.  The 
outcome  (15)  shows  the  fallacy  of  their 
trust  for  the  deeds  of  none  were  suffi- 
cient to  justify.  Only  those  "found 
written  in  the  book  of  life"  are  saved. 

There  are  three  great  judgments  of 
mankind  to  be  noted:  (i)  That  of  be- 
lievers when  Christ  comes  for  His 
Church  (2  Cor.  5  :  10)  when  not  their 
salvation,  but  their  rewards  in  glory 
are  to  be  determined ;  (2)  that  of  the 
living  Gentile  nations  on  the  earth  at 
the  beginning  of  the  Day  of  the  Lord 
(Matt.  25:32),  with  which  is  closely 
connected  the  judgment  of  Israel  (Ezek. 
20:37);  and  (3)  this  last  judgment 
with  which  the  history  of  the  present 
earth  ends. 

"The  second  death"  and  the  "lake 
of  fire"  are  identical  terms  (Rev.  20: 
14)  and  are  used  of  the  eternal  state 
of  the  wicked.  It  is  "second"  relatively 
to  the  preceding  death  of  the  wicked 
in  unbelief  and  rejection  of  God ;  their 


Chs.  21-22 


EEVELATION 


443 


eternal  state  is  one  of  eternal  "death" 
(i.  e.,  separation  from  God)  in  sin 
(John  8:21,  24).  That  the  second 
death  is  not  annihilation  is  shown  by  a 
comparison  of  Rev.  19:20  with  Rev. 
20:10,  for  after  one  thousand  years 
in  the  lake  of  fire  the  beast  and  false 
prophet  are  still  there,  undestroyed." — 
Scofield  Bible. 

Questions. 

1.  Describe  the  "Alleluias." 

2.  Distinguish  between  the  "wife"  of 
the  Lamb  and  the  "wife"  of  Jehovah. 

3.  Name  the  nine  events  in  their 
order  under  the  head  of  the  "Consum- 
mation." 

4.  Give  the  history  of  "Armageddon." 

5.  Describe  and  distinguish  the  last 
judgment. 

6.  Define  the  "second   death." 

7.  What  proves  that  it  is  not  anni- 
hilation ? 

THE  SEVEN  NEW  THINGS 
Chapters  21-22 

According  to  Erdman,  the  seven 
"new  things"  are  the  new  heaven, 
earth,  peoples,  city,  temple,  luminary, 
paradise. 

I.  The  "Introduction"  in  this  case 
covers  the  first  two,  the  new  heaven 
and  the  new  earth  (1-8).  Following 
"Synthetic  Bible  Studies"  observe  the 
sequence  of  events  suggested  by  verse 
1  :  In  the  present  time,  we  have  the 
Church,  in  the  Millennium  will  be  the 
kingdom,  and  after  that  the  new  world 
where  God  shall  be  all  in  all  (cf.  i  Cor. 
IS  :23-28).  Man's  soul  is  redeemed  by 
regeneration  through  the  Holy  Spirit 
now,  his  body  shall  be  redeemed  at  the 
resurrection,  and  his  dwelling-place  at 
the  creation  of  the  new  heaven  and 
earth.  "And  there  shall  be  no  more 
sea."  The  sea  is  the  type  of  perpetual 
unrest,  and  its  absence  after  the  meta- 
morphosis of  the  earth  answers  to  the 
unruffled  state  of  solid  peace  which  shall 
then  prevail.  A  "river,"  and  "water" 
are  spoken  of  in  the  next  chapter,  but 
no  sea. 

In  the  descent  of  the  holy  city  upon 
the  earth  as  the  tabernacle  of  God  (2-8), 
are  revealed  some  wondrous  and  pre- 
cious things.  Always  distinguish  be- 
tween this  New  Jerusalem  out  of  heav- 
en, and  that  earthly  Jerusalem  in  which 
Israel  in  the  flesh  shall  dwell  during  the 
Millennium.  The  one  will  be  done 
away  with  when  the  other  comes.  This 
new  Jerusalem  will  be  God's  dwelling 
place  with  men  in  the  new  earth.  It 
is  the  antitype  of  the  tabernacle  in  the 
wilderness,  and  is  also  the  same  Greek 
\rord  as  that  used  of  Christ's  tabernac- 


ling among  us  (John  i  :  14).  He  was 
then  seen  in  the  weakness  of  the  flesh, 
but  at  the  new  creation  he  shall  be 
seen    in   the  glory   of  his   Godhead. 

2.  That  which  stands  for  the  "Pro- 
gression" in  this  instance  is  the  revela- 
of  the  New  Jerusalem  (21:9 — 22:5), 
All  the  details  of  this  city  suggest  glory, 
beauty,  security  and  peace.  In  the 
Millennium,  literal  Israel  in  the  flesh 
dwelling  in  Jerusalem,  is  the  antitype  of 
the  Old  Testament  earthly  theocracy ; 
but  in  this,  the  eternal  age,  the  heaven- 
ly Jerusalem  is  the  antitype  of  the 
Church,  composed  of  Jews  and  Gen- 
tiles. This  idea  seems  to  be  suggested 
by  the  names  of  the  twelve  tribes  and 
the  twelve  apostles  written  upon  the 
gates  and  the  foundations.  The  fact 
that  no  temple  is  seen  in  this  city  is 
remarkable,  and  suggests  that  the 
means  of  grace  cease  when  the  end  of 
grace  has  come.  Uninterrupted,  imme- 
diate, direct  communion  with  God  and 
the  Lamb  will  then  be  enjoyed.  The 
student  will  be  struck  by  the  compari- 
son evidently  intended  to  be  drawn  be- 
tween the  picture  in  chapter  22 :  1-4, 
and  the  story  of  the  garden  of  Eden 
and  the  explusion  of  our  first  parents. 

3.  The  "Consummation"  is  the  epilog 
of  the  book  (6-21),  in  which  there  is 
nothing  more  solemn  than  verse  11, 
which  emphasizes  the  thought  that  "the 
punishment  of  sin  is  sin,  just  as  the 
reward  of  holiness  is  holiness."  "Eter- 
nal punishment  is  not  so  much  an  arbi- 
trary law  as  a  result  necessarily  follow- 
ing in  the  very  nature  of  things  as  the 
fruit  results  from  the  bud."  In  this 
connection  notice  the  allusion  to  the 
eternity  of  sin  in  verse  15.  May  God 
quicken  us  who  know  these  things  to 
do  our  duty  in  beaiing  witness  to  them, 
that  some  by  all  means  may  be  saved. 
This  duty  is  set  before  us  in  verse  17, 
and  "He  which  testifieth  these  things 
saith,  surely,  I  come,  quickly.  Amen. 
Even  so,  Come,  Lord  Jesus  1" 

Questions. 

1.  Name  the  seven  "new  things." 

2.  Give  the  sequence  of  events  as  out- 
lined in   I   Cor.  15:23-28. 

3.  Interpret  the  reference  to  the 
"sea." 

4.  How  would  you  distinguish  be- 
tween the  earthly  and  the  New  Jeru- 
salem ? 

5.  Of  what  two  things  is  the  latter 
the  antitype? 

6.  How  is  this  suggested? 

7.  What  significance  may  be  attached 
to  the  absence  of  a  temple? 

8.  What  two  awful  things  about  sin 
are  here  taught? 


End. 


INDEX 


Themes  Receiving  Special  Attention,  Texts  Homileti- 

cally  Treated,  Scripture  Passages  Suggested  for 

Bible  Readings  or  Expository  Discourses. 


Themes  Receiving  Special  Attention 

PAGE 

Aaron  a  Type  of  Christ  73 

Archaeological   Data    ..66.141/186,300 

Believer's  Relation  to  Christ.The  341 

Canaan   Accursed    130 

Cherubim,    The    256 

Christ  in  the  Grave  Three  Days  39 

Chronology  of  the  Bible   143,274 

Cities  of  Refuge  a  Type  of  Christ  113 

Cloud,  Pillar  of   S3 

Crime,   Penalty   for    93 

Deity  of  Christ 395-6 

Demons,  Instruction  Concerning  323 
Dispensational    Interpretation   299,  302 

Egyptian  Wisdom  and  Learning  43 
Geographical    Confirmation    of 

the  Bible 167 

Gnosticism,   Definition  of    394 

Holy  Spirit,  Person  and  Work  of  340 

Israel's  Calling,  God's  Purpose  in  22 
Jacob's   History,    Dispensational 

Aspect  of   38 

Jonah  a  Type  of  Israel   283 

Joseph    and    Benjamin    Blended 

as  Types  of  Christ 40 

Joseph's    History,    Typical    and 

Dispensational  Aspect  of  ... .  40 

Judgments,  The  Three   442 

Kinsman   Redeemer   a   Type   of 

Christ 114 

Lazarus,  Raising  of 338 

Leprosy  a  Type  of  Sin 88 

Marys   of  the   New   Testament, 

The    294 

Offerings   Levitical,  The   Other 

Side  of   84 

Red  Sea,  Typical  Aspect  of  the 

Miracle   54 

Righteousness  Imputed  to  Abra- 
ham      25 

Sanctification — 

Iniquity  of   the  Holy  Things  69 


SO 


PAGB 

Spiritual  Cleansing  .  - 91 

Tithe,  Lav?  of  the   99 

War,  Is  it  Justifiable?   122 

Women     as     Teachers     in     the 

Church 407 

Zion,  Meaning  of  the  Term  . . .  i68 

II 

Texts  Homiletically  Treated 

Ages,   Plan   of  the    353 

Backslider,  Appeal  to  the 279 

Body,  The  Human  (Sanctity  of)  368 
Blood  of  the  Passover,  Efficacy 

of 

Captain  of  the  Lord's  Host,  Vis- 
ion of    137 

Christ — 

Career  as  Man,  Four  Stages  of  415 

Four  witnesses  to 336 

House  of.  The 415 

Our  exaltation  in 386 

Second  Coming  of 402 

Shepherd,  The 338 

Superior  to  the  Prophets    . . .  415 

Transfiguration  of,  a  Type  . .  304 

Covenant,    The   Palestinian    . . .  127 

Faith,  The  Rest  of   138,416 

False    Teachers,    Description    of  433 

Four  Corner  Posts  of  Faith    . .  433 

Four  Great  Facts  of  the  Gospel  412 

Fruit    Bearing    341 

Gains,  Christian  Character  of  .  431 

Golden  Texts  in  Lamentations  .  254 
Gospel,   The — 

Condensed   Statement  of    ....  358 

Sermon  on,  Text  for    150, 156 

The  Invitation  of    103 

Grace — 

Growth  in    427 

Parables  of 328 

Scheme  of  Divine 386 

Holy  Spirit,  The — 

and  the  Bible   494 


445 


446 


INDEX 


PAGE 

Work  of 347 

Work  of — in  the  Believer. ...  364 

Hope — 

The  Living 423 

Obligations  of 425 

Isaac  and  Rebecca,  Marriage  of 

—A  Type 32 

Isaiah — 

His  Call  to  the  Prophetic  Of- 
fice     241 

His  Plea  to  Judah 240 

Israel — 

Comfort  for 246 

Four  Great  Promises  for 281 

Future  of  127 

Her    Rejection    and    Restora- 
tion     264,364 

Jesus — 

as  a  Child 321 

as  a  Man   (Training  of)    ...  246 
John,  Gospel  of — 

Analysis  of  Chapters  VI,  VII, 

VIII  337 

Analysis  of  Chapter  XIV  ...  340 

Analysis  of  Chapter  XVII  . .  342 

Jonah,  Penitence  of 282 

Joshua,  a  Type  of  Christ 137 

Justification  by  Faith   382 

Its  Results   362 

Kingdom  of   God,  Things  Per- 
taining to   345 

Lamb  of  Mt.  Moriah,  The  ....  31 

Lepers,  The  Ten 329 

Liberty,  Christian,  and  Its  Abuse  37a 

Life,  The  New— in  Christ   399 

Light,  Walking  in  the    (or  Fel- 
lowship with  God)    429 

Living  Bread,  The  (Christ's  Dis- 
course   on)     336 

Love,  The  Doctrine  of   (or  Fel- 
lowship with  God)   430 

Man,  The  Right  Manner  of 400 

Mephibosheth,  an  Illustration  of 

Grace    170 

Ministry — 

Character  of  Paul's 376 

Trials  of  Paul's  377 

Moses,  Glory  of  376 

Paul— 

His  Message  to  the  Elders  ..  356 

and  Onesimus,  a  Type 414 

Philip,  the   Soul-Winner   349 

Prayer — 

of  Abraham,  The 28 

of  Jabez,  The   159 

of  Jacob,  The  36 


PAGE 

of  Jeremiah,  The  250 

of  Nehemiah,  The   205 

of  Paul  for  the  Colossians  . .  395 

of  Paul  for  the  Philippians  . .  390 

Christ's  Teachings  on 34 1 

Proverbs  1-3;  4-7;  8;  9;  10-15. 
Rahab's  History,  an  Illustration 

of   Grace    137 

Saints  and  Sinners,  God's  Differ- 
ent Dealings  with 30 

Salvation — 

Gospel    of    336 

Meaning  and  Extent  of 397 

From   Start  to   Finish    412 

Satan  and  the  Saint 368 

Self-Will,  Warning  Against   . .  393 

Sin  at  the  Valley  of  Achor  ...  138 
Song — 

of  Hannah   155 

of  Moses    128 

Thanksgiving  Sermon,  Text  for  a  207 

Victory  from  the  Lord 168 

Warfare,  The  Christian's 389 

Word  of  God  and  the  Spirit  of 

God,  The  424 

III 

Scripture     Passages     Suggested  for 

Bible  Readings  or  Expository  Dis- 
courses 

Antioch,  Paul's  Discourse  at  . .  352 
Apostasy    from    the    Faith,    Its 

Peril  and  Its  Prevention  ....  4*^ 
Believer,  The  Christian — 

His  Blessings  in  Christ ..  384 

His  Identification  with  Christ  363 

Christ — 

Believer's  Blessings  in   384 

Believer's  Identification  with  .  363 

Deity  of   334 

Intercessory  Prayer  of  343 

Master  of  Our  Service   344 

Our  New  Life  in 399 

Priesthood  of,  Compared  with 

Aaron    418 

Superior  to  Angels 415 

Teaching  to  Pray 326 

Witness  of  John  the  Baptist  to  335 

Conduct,  The  Christian's 388 

Corinthian   Church,   Paul's   Ap- 
peal to  the   379 

Covenant,  The  Palestinian 127 

Edom,  Wickedness  of £82 

Epistles  to  the  Seven  Churches, 

Structure  of   43^ 


INDEX 


447 


PAGE 

Faith- 
Christian,  a  Summary  of   . . .       4,4 

Justification    by    Tg2 

Justifying,  Result  of   ...'.'.'.'.."   Uz 
What  It  Is,  and  What  It  Is  Not      418 
False  Teachers,   Four  Kinds  of 

(Warning  Against)   ,07 

Fellowship    With    God    429,430 

Gentiles,  Paul's  Address  to 386 

Gifts,  Spiritual   --« 

Giving,    Christian    .'.'.".'  370 

Gospel  vs.  Human  Wisdom,  The  367 
Paul — 

Defense  of  His  Authority  ...  381 
His  Appeal  to  the  Church  at 

Corinth    3_g 

His  Ministry   ',[[]  ."376  3- 

Pentecostal  Discourse,  The  ....  346 
Power,      Secret     of— from     the 

Human  Side    400 

Prayer — 

Christ's  Intercessory 342 

Christ's  Teaching  on 326 

Psalms,  1,  16,  22,  23,  25,  32,  45, 

51,  69,  73,  86,  1 16. 

Punishment  of  Sin 281 


PAGB 

Repentance  of  Manasseh 201 

Resurrection — 

Of   the   Dead    ,_. 

If  a   Nation    |^] 

Retrospect,  A  Grateful "  »,, 

Revival —                                      ' '  '^ 

In  Asa's  Day _„« 

In  Ezra's  Day y-:  ^ 

Kighteousness — 

Doing     (or    Fellowship    with 
God )    

Imputed,  Nature  of  ." .......'  t^l 

Sermon  on  the  Mount  ...          "  ,o« 

Service—                                 ^^ 

Christ  Master  of  Our  ...  ,4^. 

s£'" ■■■■  »r 

Doctrine  of    -g^ 

Its  Punishment '.'.'.'.'.'.  Isi 

Strong  and  the  Weak,  Relation 

Thanksgiving,  Psalm  of  "..".'! ."  tqI 
Walk,  The  Christian's  . .            "388 

Warnings   ^ 

Weak  and  the  Strong,  Relation  of  Uc 

Wisdom,  Human  vs.  the  Gospel  367 


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